I learnt from ‘Awde that for the past four months a Turkish garrison consisting of seven gendarmes had been stationed in the oasis of Tejma. Tejma had formerly belonged to the domain of Eben Rašîd, whose representative had resided there and kept order not only in the settlement itself, but also in the surrounding district, since the Fuḳara’ and al-Âjde clans of the Weld ʻAli tribe of this neighborhood had paid tribute to Eben Rašîd. When Eben Rašîd’s power was overthrown, the Fuḳara’ and al-Âjde drove out his representative and harassed the settlers. The latter sent a petition to Damascus, asking the Turkish Government to protect them; which the Government was able to do as far as the Fuḳara’ and al-Âjde were concerned, because both these clans were in the habit of encamping by the railway and used to obtain supplies, clothing, and money from the Government, upon which they were thus dependent. Their territory is very unproductive and they cannot provide themselves with grain and clothing except from Syria, hence from regions that were entirely under the control of the Turkish régime. If the Government had barred their access to Syria they would have died of hunger. As a result of a decree from Constantinople seven gendarmes were sent to the oasis of Tejma and later a strong military garrison was to be transferred there. I was anxious to proceed from ‘Awde’s camp direct to Tejma in order to explore the regions of Ṭubejž al-ʻAfar and Ṭubejž al-Ḥamar, as well as the oasis of Tejma itself and especially the burial ground of Ẓelʻ al-Ṛnejm. I therefore asked ʻAwde whether I might find a reliable guide in his camp. ʻAwde replied that there was in the camp a Fežîr, or member of the clan of the Fuḳara’, who was well acquainted with the whole region and who could guide me safely. But he drew my attention to the fact that between the territory of the Fuḳara’ and his camp extended the regions belonging to the Šarârât and Beni ʻAṭijje,
there on his march to Tebûk, and in consequence a mosque of the same name was erected at the upper end of the passage of al-Ḥawsa’, the Mesǧed du al-Ǧife standing at the lower end of it. Ibn Isḥâḳ (died 768 A. D.) calls this place Ḥawḍa’.
In his description Jâḳût is certainly thinking of our al-Ḥawṣa’, although his Wâdi al-Ḳura’ is either the famous southern Wâdi al-Ḳura’, in which the modern settlement of al-ʻEla’ is situated, or the northern Wâdi al-Ḳura’ with the settlement of Dûmat al-Ǧandal. It is noteworthy that not a single mosque is recorded on the Prophet’s journey to Dûmat al-Ǧandal. Whether Mohammed actually reached our al-Ḥawṣa’ on his march to Tebûk or to Dûmat al-Ǧandal, it is impossible to prove; but this Ḥawṣa’ is situated on the important junction of the routes from Syria to al-Medîna and from Egypt to Irak, and it is possible that the mosque was erected there and dedicated to the Prophet. The mosque of Du al-Ǧîfe is perhaps identical with the ruins near Moṛejrat al-Faṭer, where ends the valley which one traverses on the way to the wells of al-Ḥawṣa’. Near Moṛejrat al-Fâṭer the šeʻibân of Umm Ǧirfejn and Ammu Ǧîfejn come together, and their names perhaps contain the primitive sound of the word Ǧîfe.