John Keane, a lesser-known but intriguing traveler of the 19th century, diverged from the conventional paths of exploration in Arabia. Instead of merely passing through the region, Keane undertook a distinctive journey that involved immersing himself in the culture by residing in Mecca for a substantial six months. His unique perspective was further enriched by embarking on a pilgrimage from Mecca to Medinah, a sacred journey culminating at the tomb of Prophet Mohammed. Keane meticulously documented his experiences, and the resulting travel narrative, aptly titled “My Journey to Medina,” offers a rare glimpse into the nuances of life in these revered cities. In this essay, we delve into some of Keane’s notable observations and encounters upon reaching the city of Medina.
Medina’s Holy Sanctuary
In the heart of Medinah, Keane, despite a stiff leg due to an injury sustained on the journey from Mecca, embarks on a visit to the Haram, a term signifying a holy sanctuary. The Haram’s interior seamlessly aligns with the street outside, offering a level passage into a sacred space. The journey begins through the northeast gate, opening up to a paved square embraced by domed colonnades. This square, measuring eighty yards by fifty, holds a serene ambiance with a small green area adorned by palms and frequented by rock pigeons.
Standing tall at 30 feet and spanning 40 feet in width, the colonnades form a shelter with three rows of petite domes. Distinctive sections are marked within the Haram – the western arcade, reserved for women, enclosed by delicate wooden lattice-work. Meanwhile, the eastern expanse stretches an additional 40 yards, sheltered under a roof supported by an impressive array of 160 to 170 round pillars. Within this covered section, stone pulpits stand alongside opulent decorations, including gilt candlesticks and glass chandeliers.
The interior of the Haram unveils a visual tapestry. Stone works are painted in a light stone color, adorned with chapters from the Koran in gold and black letters. However, Keane notes a peculiar aspect, describing the Haram’s appearance as having a “dirty-flash” quality, a departure from the grand simplicity observed in Mecca. The congregation gathered within this sacred space reflects a diverse mix – Indians, Arabs, Turks, and Persians come together for prayer.
In the midst of this congregation, John Keane observes a contrast in cleanliness between the worshippers in Madinah and those in Mecca. The demeanour of the Medinah Arab is characterised by dignity and sedateness, setting a distinct tone within the Haram’s sacred confines. This visit unfolds as a rich tapestry of architectural details and cultural nuances, encapsulating the essence of the Haram in Medinah.
Approaching the Tomb of The Prophet
Nestled near the southeast corner of the Haram in Medinah lies the tomb, a site of profound significance. The tomb itself assumes a rectangular form, its solemnity accentuated by a commanding pear-shaped dome that looms overhead. Despite its sacred purpose, the tomb exhibits minimal ornamentation, embracing simplicity as a testament to the sanctity it represents.
Upon closer inspection, the southern facet of the tomb unveils a delicate touch of artistry. Here, open fretwork graces the structure, forming an intricate pattern. Notably, three round holes punctuate this fretwork, introducing a subtle yet intriguing element to the tomb’s composition.
These holes serve a purpose beyond mere decoration – they act as portals to screens that shroud the graves beneath. The screens bear the names of revered figures, including the Prophet and the first three Caliphs. Positioned with solemnity and precision, these screens create a sense of reverence, underscoring the sacred nature of the resting place.
Against the hole, supposed to be opposite the grave of the Prophet, I placed my eye, and, when I had become accustomed to the darkness, I saw, about four feet off, a stone wall with five red screens hung on it, of a size that would suggest their covering small doorways—that was all there was to be seen. These screens are said to bear the names of the people whose graves they are over, in the following order, beginning at the left : Mahommed, Abubekr, Omar —the first three Caliphs —Fatima, Mohammed’s daughter-in-law, and the fifth is for Isa-bin-Maryam (Jesus), after his next appearance on earth.
John Keane: My Journey To Medinah
In a gesture echoing the actions of others, Keane partakes in a ritual observed by pilgrims. They thrust their arm into one of the openings, seeking a connection with the hallowed space beyond. This act, performed after prayers, becomes a personal communion with the spiritual resonance of the tomb.
Yet, despite the profound nature of the visit, Keane departs with a sense of disappointment. The encounter with the tomb leaves a lasting impression, prompting reflection on the significance of the sacred space within the Haram. With a heart heavy with mixed emotions, the narrator concludes this segment of their journey, returning home with the echoes of prayers and the presence of the tomb lingering in their thoughts.
Journey’s End
As John Keane concludes his exploration of the Haram in Medinah, a sense of fatigue and disappointment lingers in the air. The significance of the sights witnessed weighs heavily on the observer, prompting introspection and reflection on the profound experiences within the sacred space.
The following day marks the culmination of religious observances, as the noonday prayer brings the tally to fifty prayers in Madinah. This spiritual milestone adds a layer of fulfilment to the visit, despite the earlier moments of disappointment.
The narrative takes a turn towards acts of generosity and largess, underscoring the communal spirit that permeates the pilgrimage. Keane’s wealthy Indian patrons, recognizing the sanctity of the journey, extend their benevolence by spending substantial sums of money. Tips are distributed generously among the household, creating an atmosphere of shared abundance.
As the departure from Medinah approaches, the caravan assembles at the city gate. Keane, amidst the bustling activity, joins the caravan, engaging in a symbolic gesture of compassion. Coins are tossed among beggars along the road, symbolising a recognition of shared humanity and the spirit of charity.
The caravan, a symbol of collective pilgrimage, halts for pilgrims to mount their designated transports. In this pause, John Keane seizes the opportunity for a final contemplative gaze at Medinah. The city unfolds before their eyes, revealing its character – one-third the size of Meccah, encased in solid masonry walls, adorned with towers, and featuring a Turkish fort at the northwest verge.
As the caravan resumes its journey back to Meccah, Keane acknowledges Medinah’s significance in Islamic sanctity. It stands as the second most venerable sanctuary, surpassed only by Meccah. The recognition that one prayer in Madinah equals a thousand elsewhere, with the exception of Meccah, emphasises the unique spiritual aura that envelopes this sacred city. With these reflections, the departure from Medinah becomes not just a physical journey but a departure from a profound spiritual experience, leaving an indelible mark on the narrator’s pilgrimage.