The mosque of Hebron, over the tomb of Abraham, consists at present of a quadrangular platform about seventy yards long by thirty-five wide. The tomb which it covers is one of the sites which few Christian eyes have seen. It is permitted to none but Moslems to approach nearer the entrance than the seventh step of the staircase along the eastern wall.[44] [Illustration: The dome of the rock, Jerusalem, as seen from the Lutheran Church.] Hebron is one of the oldest cities in the world and legends of all sorts have gathered about the place. Even in Al-Ghazali’s day it was spoken of as the place of Adam’s creation and death, the scene of Abel’s murder, and the place where Abraham made his home. After Al-Ghazali’s visit to Hebron he probably made his pilgrimage to Mecca. Whether the journey was made by sea or by land, we do not know. In any case it was full of peril at that period. Very possibly Al-Ghazali took the long caravan journey, following the route of the Damascus pilgrimage in our day. It was considered proper, however, to visit Mecca first, and Medina on the return journey. Al-Ghazali himself advises this in his directions for the correct performance of the rites of pilgrimage.[45] In what spirit he fulfilled the rites we know from one of his spiritual teachers whose text-book on the subject Al-Ghazali had mastered. “A man who had just returned from the pilgrimage came to Junayd. Junayd said: ‘From the hour when you first journeyed from your home have you also been journeying away from all sins?’ He said ‘No.’ ‘Then,’ said Junayd, ‘you have made no journey. At every stage where you halted for the night did you traverse a station on the way to God?’ ‘No,’ he replied. ‘Then,’ said Junayd, ‘you have not trodden the road, stage by stage. When you put on the pilgrim’s garb at the proper place, did you discard the qualities of human nature as you cast off your clothes?’ ‘No.’ ‘Then you have not put on the pilgrim’s garb. When you stood on ʾArafat, did you stand one moment in contemplation of God?’ ‘No.’ ‘Then you have not stood at ʾArafat. When you went to Muzdalifa and achieved your desire, did you renounce all sensual desires?’ ‘No.’ ‘Then you have not gone to Muzdalifa. When you circumambulated the Kaʾaba, did you behold the immaterial beauty of God in the abode of purification?’ ‘No.’ ‘Then you have not circumambulated the Kaʾaba. When you ran between Safa and Marwa, did you attain to purity (_safa_) and virtue (_muruwwat_)?’ ‘No.’ ‘Then you have not run. When you came to Mina, did all your wishes (_muna_) cease?’ ‘No.’ ‘Then you have not yet visited Mina. When you reached the slaughter place and offered sacrifices, did you sacrifice the objects of worldly desire?’ ‘No.’ ‘Then you have not sacrificed. When you threw the pebbles, did you throw away whatever sensual thoughts were accompanying you?’ ‘No.’ ‘Then you have not yet thrown the pebbles, and you have not yet performed the pilgrimage.’”