BY HISHAM IBN-AL-KALBI

TRANSLATED WITH INTRODUCTION AND NOTES BY


NABIH AMIN FARIS

1952.

Abu-al-Mundhir Hisham ibn-Muhammad ibn-al-Sa'ib ibn-Bishr al-Kalbi, better known as ibn-al-Kalbi (d. A.H. 206/ A.D. 821-822)[1], was a member of a distinguished family of scholars residing in al-Kufah, then one of the two intellectual capitals of the Muslim world. Like his father, abu-al-Nadr Muhammad[2], he addressed himself almost exclusively to historical and philosophical research in an age where the hadith was the science par excellence. Not only Muslim interest in the life and usage of the Prophet, but also the desire of official Islam to stamp out all that belonged to the pagan days of Arabia, discouraged learned men from the pursuit of studies which related to the so-called Jahiliyah days. According to the traditionists who were then in full control of the intellectual life of the community, Muhammad once said, "Islam destroys all that preceded it[3]". The Prophet, undoubtedly, had in mind the pagan religious of his country; but his followers, in their zeal to establish the new faith, set out to eradicate everything which had its roots in the old order. Consequently, the historians (akhbariyun), whose work was to record the past and preserve its glories, were

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without honor in the Muslim community, particularly during the early period of Islam. The great Arab historians flourished during a later period. These, too, placed their emphasis on the Muslim era, and treated the pre-Islamic days in a cursory manner. What is more, the word historian (akhbari) acquired a bad meaning and became an epithet of near-contempt. It was applied to ibn-al-Kalbi[4] as well as to any learned man who dared dwell upon Arab history before the 'Am al-Fil[5].' But no historian was attacked more virulently than ibn-al-Kalbi, probably because he addressed himself to the study of those things which Islam was determined to obliterate, namely the pagan religions and practices of Arabia. Thus al-Baghdadi[6] preserves a saying current among the students of the hadith concerning ibn-al-Kalbi's alleged lack of veracity. To them he was but an amateur genealogist and a story-teller whose word no one would either accept or quote. Al-Isfahani, too, despite his dependence upon ibn-al-Kalbi, attacks him in at least two places[7], and asserts that everything which he had quoted in his authority was false. Al-Sam'ani is still more outspoken. In his Ansab[8] he dismisses ibn-al-Kalbi with the following sentence, "He ... used to relate odd and strange things, and events none of which had any foundation." Another Muslim writer who disparages ibn-al-Kalbi is al-Dhahabi. Besides calling him a rafidi[9], he says,

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"He was not reliable ... but merely an historian (akhbari)[10]". Ahmad ibn-Hanbal deemed it necessary to say of him, "I do not think anyone would quote him as an authority[11]".

All these attacks were undoubtedly motivated by fanaticism on the part of the traditionists and the Koran readers. For his part, ibn-al-Kalbi had little respect for them and for their studies, and did not commit the Koran to memory except under the pressure of criticism[12].

But ibn-al-Kalbi was not without his stout champions. Foremost among those were al-Mas'udi and Yaqut. The former lists him among the best authorities and acknowledges his indebtedness to him[13]. The latter actually defends him against the vilifications of the traditionists. Discussing a controversial point in which ibn-al-Kalbi was pitted against the other authorities, Yaqut accepts his report and says, "This, therefore, confirms the statement of abu-al-Mundhir Hisham ibn-Muhammad al-Kalbi. Bless his soul! Never have the learned men disagreed on any point without finding his word the final authority. Yet despite all that, he is unjustly treated and greatly maligned[14]."

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But his vindication has come from modern scientific research and archeology, which have confirmed the greater part of his statements and supported him against the fanatical criticism of his co-religionists.

His works. Ibn-al-Kalbi was one of the most prolific scientific writers of early Islam. Al-Nadim[15] lists no fewer than one hundred and forty titles of his, while Yaqut[16] says that they exceeded one hundred and fifty titles. Of these he enumerates one hundred and eighteen on the authority of al-Nadim and adds three on his own, making the list one hundred and twenty-one. Unfortunately, however, nothing has survived except the Jamharat at-Nasab[17], the Nasab Fhul al-Khayl fi al-Jahiliyah w-al-lslam[18], the Kitab al-Mathalib[19], and the present work, namely the Kitab al-Asnam. It is, nevertheless, possible to reconstruct a considerable part of his works from quotations in other sources related on his authority. In fact, this is exactly what Wellhausen did in the case of the Kitab al-Asnam[20]." Lyall did the same in the case of "The First Day of the Kulab[21]."

The Kitab al-Asnam. This work has come down to us in a unique manuscript in the Khizanah al-Zakiyah, the private

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library of the late Ahmad Zaki Pasha of Cairo, Egypt. This manuscript, which was published by its learned owner first in 1914 and again in 1924[22], has one of the most interesting and excellent pedigrees of any known manuscript. It was transcribed from a copy made by the well-known scholar abu-Mansur Mawhub ibn-Ahmad ibn-Muhammad ibn-al-Khidr al-Jawiliqi[23], in A.H. 529/A.D. 1135, from another which he himself had copied in A.H. 494/A.D. 1100 from a manuscript in the handwriting of abu-al-Hasan Muhammad ibn-al-'Abbas ibn-Ali ibn-Muhammad ibn-al-Furit[24], whose excellent penmanship won him the unanimous applause of the scholars of his time. Of him it was said, "His writing is the final word in correctness and accuracy[25]." Of the first copy which al-Jawaliqi made in A.H. 494 nothing is known beyond the fact that Yaqut had access to it and used it freely in preparing his geographical dictionary, the Mu'jam al-Buldan[26]." He even reproduced, with the omission of one link, the same chain of authorities which prefaces the present recension[27]. Furthermore, most of the text of the Kitab al-Asnam has been quoted by Yaqut, although it was broken up in order to conform to die alphabetical arrangement of his Mu'jam. These quotations gave Wellhausen the material for his great Reste Arabischen Heidentums[28].

The contents of the Kitab al-Asnam must have been known,

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not only to the great Arab historians and geographers who followed in the wake of ibn-al-Kalbi and who drew freely on his works, but also to more recent writers, two of whom have preserved for us abridgments of the material contained there in. The first writer was Jamal-al-Din abu-al-Faraj 'Abd-al-Rahmin ibn-abi-al-Hasan.....ibn-al-Jawzi[29] (d. A.H. 597 / A.D. 1200), who abridged the work in his Naqd al-'Ilm w-al-Ulama[30]. The second was 'Abd-al-Qadir ibn-Umar al-Baghdidi[31] (d. A.11. 1093 / A.D. i68:), who reproduced its main contents in his Khizanat al-Adab wa-Lubb Lubab Lesan al-'Arab[32].

Except for the text contained in the Mu'jam al-Buldan and the abridgments preserved in these two works, the learned world saw the Kitab al-Asnam for the first time in the edition of Ahmad Zaki Pasha discussed above[33]. The present translation is based on that edition as well as on the material preserved in the Mu'jam al-Buldan, reference to which has been made in every case. An attempt has been made to identify every name whether of person or place. A few, however, resisted all such attempts, in which case the fact has been indicated in the footnotes. Historical, geographical, and linguistic notes have been added in order to elucidate the text, which in several instances has also been emended, as an examination of the notes will show. Subheadings to indicate the organization have been supplied by the translator but, for the sake of typographic appearance, have not been enclosed in brackets.

IN the name of God the Merciful, the Compassionate. I[1] was told by al-Shaykh abu-al-Husayn al-Muburak ibn-'Abd-al-Jabbar ibn-Ahmad al-Sayrafi[2], from whom I received the recension, that, in the year [of the Hijrah] 463[3], abu-Ja'far Muhammad ibn-Ahmad ibn-al-Muslimah[4] related to him that he was told by abu-Ubayd-Allah Muhammad ibn-'Imran ibn-Musa al-Marzubani[5], with the permission to teach, that abu-Bakr Ahmad ibn-Muhammad ibn-'Abdullah al-Jawhari[6] had related to him on the authority of abu-'Ali al-Hasan ibn-'Ulayl al-Anazi[7] that abu-al-Hasan 'Ali ibn-al-Sabbah ibn-Furat[8] said that in the year [of the Hijrah] 201[9], while studying at the feet of Hisham ibn-al-Kalbi, he received the following:

4

Hisham ihn-Muhammad al-Kalbi said: I was informed by my father[10] and others, and I personally checked and ascertained their report, that when Ishmael, the son of Abraham, settled in Mecca, he begot many children. [Their descendants] multiplied so much that they crowded the city and supplanted its original inhabitants, the Amalekites. Later on Mecca became overcrowded with them, and dissension and strife arose among them, causing them to fight among themselves and consequently be dispersed throughout the land where they roamed seeking a livelihood.

The reason which led them to the worship of images and stones was the following: No one left Mecca without carrying away with him a stone from the stones of the Sacred House (al-Haram) as a token of reverence to it, and as a sign of deep affection to Mecca. Wherever he settled he would erect that stone and circumambulate it in the same manner he used to circumambulate the Ka'bah [before his departure from Mecca], seeking thereby its blessing and affirming his deep affection for the Sacred House. In fact, the Arabs still venerate the Ka'bah and Mecca and journey to them in order to perform the pilgrimage and visitation, conforming thereby to the time honored custom which they inherited from Abraham and Ishmael.

In time this led them to the worship of whatever took their fancy, and caused them to forget their former worship. They exchanged the religion of Abraham and Ishmael for another. Consequently they took to the worship of images, becoming like the nations before them. They sought and determined what the people of Noah had worshiped of these images and adopted the worship of those which were still remembered among them. Among these devotional practices were some which came down from the time of Abraham and Ishmael, such as the veneration of the House[11] and its circumambulation,

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the pilgrimage, the visitation or the lesser (al-umrah), the vigil (al-wuqul) on 'Arafah [12] and [al-] Muzdalifah[13] sacrificing she-camels, and raising acclamation of the name of the deity (tahlil)[14] age and the visitation, introducing there into belonging to it. Thus whenever the Nizar[15] raised their voice[7] the tahlil, they were wont to say:

They would thus declare His unity through the talbiyah[17] and at the same tune associate their gods with Him placing their affairs in His hands. Consequently, God said to His Prophet, "And most of them believe not in associating other deities with Him[18]." In other words, they would not declare His unity through the knowledge of His rightful dues, without associating with Him some of His own creatures.

The talbiyah of the 'Akk[19], whenever they set out on a pilgrimage, was as follows: They would place at the head of the caravan two of their black slave who would lead the procession and say,

Thereupon the 'Akk would say in response,

6

Whenever the Rahi'ah[20] performed the pilgrimage, observed the sacred rites and ceremonies, and carried out the vigils at the appointed places, they were wont to start back with the first returning group and not wait until the al tashriq[21].

The first to change the religion of Ishmael, set up images for worship, institute the practices of the sa'ibah[22], the wasilah[23], the bairah[24], the hamiyah[25], was 'Amr ibn-Rabi'ah, who is Luhayy ibn-Harithah ibn-Amr ibn-'Amir al-Azdi[26], the father of the Khuz'ah[27] [tribe].

7

The mother of 'Amr ibn-Lubayy was Fuhayrah[28], the daughter of 'Amr ibn-al-Harith[29]. It is also said that she was Qam'ah[30], the daughter of Mudad al-Jurhumi[31].

It was al-Harith[32] who used to he the custodian of the Ka'bah. But when 'Amr ibn-Luhayy came [to Mecca] he disputed his right to its custody, and with the aid of the children of Ishmael, fought the Jurhumites[33], defeated them, and cleared them out of the Ka'bah; he then drove them out of Mecca, and took over the custody of the Sacred House (al Bayt) after them.

He then became very sick, and was told, "There is a hot spring in al-Balqa[34], in Syria (al-Sha'm); if you would go there, you would be cured[35]." So he went to the hot spring, bathed therein, and was cured. During his stay there, he noticed that the inhabitants of the place worshipped idols. He, therefore, queried them saying, "What are these things?" To which they replied, "To them we pray for rain, and from them we seek victory over the enemy." Thereupon he asked them to give him [a few of those idols], and they did. He took them back with him to Mecca and erected them around the Ka'bah.

FOOTNOTES

1. The speaker is abu-Mansur Mawhub ibn-Ahmad al-Jawaliqi; see above, p. xi.
2. d. A.H. 500/A.D. 1106-1107; see ibn-al-Athir, vol. x, pp.305-306.
3. A.D. 1070-1071.
4. d. A.H. 465 / A.D. 1072-1073; see al-Dhahabi, al-Dhayl al-Tamm bi-Duwal al-Islam (Hyderabad, 1337), vol. 1, p.212.
5. d. A.H. 384 / AD. 994; Ta'rikh Baghdad, vol. III, pp.135-136.
6. Died after A.H. 333/ A.D. 944-945; see Ta'rikh Baghdad vol. v, p. 44.
7. d. A.H. 290/ A.D. 902-903; see Ta'rikh Baghdad, vol. VII, pp. 398-399.
8. d. A.H. 262/ A.D. 875-876; see Ta'rikh Baghdad, vol. xi, pp 439-440
9. A.D. 816-817.
10. Muhammad ibn-al-Sa'ib al-Kalbi, d. A.H. 146 / A.D. 763; al-Fihrist, p.95.
11. The Ka'bah.
12. Buldan, vol. iii, pp. 645-648.
13. ibid., vol. iv, pp. 519-520. Both 'Arafah and places in the vicinity of Meets connected with the pilgrimage.
14. The normal formula of the tahlil is: la ialaha illa allah (There is no God but Allah); cf. hallelujah.
15. The main group of the North-Arabian tribes; see ibn-Durayd al Azdi, Kitab al-lshtiqaq, ed. F. Wüstenfeld, Göttingen, 1854, p. 20.
16. Ar. labbayka allahumma labbayka labbayka lak illa sharikun husa lak tamlikuhu wa.ma malak
17. For the most common formula of the talbiyah, see al-Bukhari Sahih, Hajj:26. It is an old formula of salutation to the diety.
18. Surah XII: 106.
19. A large South Arabian tribe. See Ishtiqaq, p.287.
20. A large North Arabian tribe. See Ishtiqaq, p. l89.
21. These are the days next after the day of sacrifice which is the tenth day of dhu-al-Hujjah. They are now days of rest after the peripatetic performance of the last four days. Evidently they had pre-Islamic antecedents. The tashriq may either mean turning eastward in worship, or drying up the blood of the sacrifice in the torrid sun of Mecca. It may also mean sunrise prayer, to which meaning I incline. Cf. Surah II :199.
22. The liberation of a certain animal in honor of idols was prevalent in pre-Islamic Arabia. in Surah v:103, the practice is vehemently condemned. The sa'ibah signifies any beast left to pasture without attention. According to some, it is the mother of the bahirah, or a she-camel which, having brought forth females at ten successive births, was act at liberty to pasture where it would, and was not ridden nor its milk taken.
23. A she-goat which browght forth twins, a male and a female; when the male was brought forth alone, it was slaughtered to the idols, the female alone being kept; but in case of the male and the female being born twins, the male was considered joined to the female, and was not, therefore, sacrificed.
24. A she-camel hiving its ears slit. When a she-camel, or a she-goat, had brought forth five, or seven, or ten, young ones, the last of these, if a male, was slaughtered; but if a female, its ears were slit. According to others, it was the mother; it being also exempt from slaughter and from carrying burdens.
25. A stallion-camel left at liberty, the offspring of which in the second degree of descent has been fertile.
26. Ishtiqaq p. 276; ibn-Hisham Sirat Rausl Allah, ed. F. Wüstenfeld, Göttingen, 1858-9, p. 50ff.
27. A south Arabian tribe. See Ishtiqaq p. 276.
28. cf. Tabari, vol. i, p. 1132, where the name is mentioned as the daughter of 'Amir ilin-al-Harith; also ihn-Durayd, "Jamharat al-Nasab" (Escurial MS), f. 150-; Taj al-Arus, entry mdd.
29. Also 'Amir; Tabari, vol. i, pp. 1131-1133; Wahb ibn-Munabbih, Kitab al-Tijan (Hyderabad, 1347), pp.211-212.
30. Unidentified.
31. Tabari, vol. I, p. 1031.
32. ibid., vol. 1, p. 675; Kitab al-Tijan, pp. 179ff.
33. For a list of the Jurhumite kings, see abu-al-Fida', Mukhtasar Ta'rikh al-Bashar (Constantinople, 1286), vol. 1, p. 77; Muruj al-Dhahab, vol. xii, p.103.
34. Buldan, vol. 1, pp.728-729.
35. cf. the story of Naaman the Syrian, II Kings 5.

Abu-al-Mundhir Hishim ibn-Muhammad said: Al-Kalbi[1] related on the authority of ahu-Sahlih[2] who, in turn, related on the authority of ibn-'Abbas[3], that Isif and Ni'ilah (a man from the Jurhum called Isif ibn-Ya'la and [a woman called] Ni'ilah, the daughter of Zayd, another Jurhumite) [were two lovers). Isif was courting Na'ilah in the land of Yemen. They set out to perform the pilgrimage. Upon their arrival in Mecca they entered the Ka'bah. Taking advantage of the absence of anyone else and of the privacy of the Sacred House, Isaf committed adultery with her in the sanctuary. Thereupon they were transformed into stone, becoming two miskhs. They were then taken out and placed in their respective places. Later on, the Khuza'ah and the Quraysh, as well as everyone who came on pilgrimage to the Sacred House, worshipped them.

The first among the Children of Ishmael, and among other people besides, to adopt such idols and give them individual names, in accordance with the traditions which persisted concerning them when the people departed from the religion of Ishmael, were the Hudhayl ibn-Mudrikah.[4]

FOOTNOTES

1. Muhammad ibn-al-Sa'ib, the father of the author.
2. Dhakwan al-Samman, d. A.H. 101 / A.D. 719-720; Tadhkirat al-Huffaz, vol. 1. p. 83; ibn-Sa'd, vol. v, p.222, vol. vi, p.158.
3. Abdullah, cousin of the Prophet, d. A.H. 69 / A.D. 688-689; abu-Nu'aym al-Isfahani, Hilyat al-Awliya wa-Tabaqat al-Asfiya', vol. 1, Cairo, 1351, pp.334-329; al-Nawawi, Tahdhib al-Asma', ed. F. Wüstenfeld, Göttingen, 1842-1847, pp.351-354.
4. Ishtiqaq, p. 108.

The Hudhayl adopted Suwa[1] [as their god] and placed it in Ruhat[2] in the vicinity of Yanbu'[3], one of the villages of Medina. The custodians [of its temple] were the banu-Lihyan[4]. However, I have not heard any mention of it in the poems of the Hudhalites[5]. I did, however, hear of it in a poem by a certain man from Yemen.

FOOTNOTES

1. G. Ryckmans, Les Nom Profres Sud-Semitiques, Louvain, 1934, vol. 1, p.23; Wellhausen, pp.18-19.
2. Buldan, vol. ii, p. 878.
3. ibid., vol. iv, pp.1038-1039.
4. Ishtiqaq, p.109.
5. A part of the Hudhalites' poems was publiahed hy J. C. L. Kosegarten under the title The Hudsailian Poems, London, 1854; the remaining part was published by J. Wellhausen in Skizzen und Vorarbeiten, vol.1, Berlin, 1884.

The Kaib[1] adopted Wadd[2] [as their god. That was] in Dimat al-Jandal[3].

FOOTNOTES

1. Ishtiqaq, p. 13.
2. Ryckmans, vol. i, p.10; Buldan, vol. iv, pp. 912-916; Wellhausen, pp.14-18.
3. Also Dawmat al-Jandal ; Buldan, vol.ii, pp. 625-629.

The Madhhij[1] as well as the people of Jurash[2] adopted Yaghuth[3] (as their god). Said the poet:

Said another:

FOOTNOTES

1. Ishtiqaq p 237.
2. Buldan vol ii pp 55-66.
3. Ryckmans vol. i, p. 16; Wellhausen, pp 19-22.
4. The verse is by al-Nabighah al-Dhnbyani cf Le Dinan de Nabiga Dhobyani ed and tr. Hartwig Derenbourg, Paris 1869 also C. A. Nallino Il verso d'an-Naligah sul dio Wadd,' in Rendironte della Reale Accademia dei Lincei, ser. v, vol. XXIX (1920) pp 283 290.
5. Ishtiqaq p 238; Nashwan ibn-Said al Himyari Muntakhabat fi Akhbar al-Yaman min Kitab Shams al-Ulum wa-Dama Kalam al-'Arab min at Kulum ed. 'Azimuddin Ahmad, Leyden, 1916 p 97.

The Khaywin[1] adopted Ya'uq[2] as their god. It was placed in a village of theirs called Khaywan[3], at a distance of two nights' journey towards Mecca. I have not heard of the Hamdan[4], or of any other tribe among the Arabs, naming any of their members after Ya'uq [i.e. calling any individual 'Abd-Ya'uq]. Nor have I ever heard of any mention of Ya'uq in their poetry. I think this is because they were situated close to San'a[5], and consequently mixed with the Himyar[6] and embraced Judaism with them at the same time when dhu-Nuwas[7] accepted the religion of Israel and converted his followers to it.

FOOTNOTES

1. Ishtiqaq, p.252.
2. Wellhausen, pp.22-24.
3. Buldan, Vol.II, p. 512.
4. Ishtiqaq, p.250.
5. Al-Hamdani, Sifat Jazirat al-'Arab, ed. D. H. Muller, Leyden, 1884-1891, p.55.
6. Ishtiqaq, p.217.
7. Tabari, vol. i, pp. 918ff.; Hamzah ibn-al-Hasan al-Isfahini Ta'rikh Sini Muluk al-Ard.w-al-Anbiya', ed. I. M. E. Gottwaldt, Leipzig, 1884, pp.133-134.

The Himyar adopted Nasr[1] as their god, and worshipped it in a place called Balkha[2]'. I have not, however, heard of the Himyar naming any of their members after Nasr (i.e. 'Abd- Nasr]. Nor have I heard of any mention of Nasr in the poetry of the Arabs. I think this is because the Himyar relinquished idolatry and embraced Judaism during the reign of Tubba[3]'.

FOOTNOTES

1. Ryckmans, vol. i, p.23; Wellhausen, pp.22-24.

2. Buldan, vol.1, p. 714, vol. iv, pp.780-781.

3. Tubba' is the royal title of the kings of the second Himyarite kingdom (ca. A.D. 300-325, interrupted only by the first Abyssinian period, A.D. 340-378). D. Nielsen, Handbuch der altarabischen Altertumskunde, vol.i. Die altarabische Kultur, Copenhagen, 1927, p.105.

The Himyar had also another temple (bayt) in San'a'. It was called Ri'am [1]; the people venerated it and offered in it

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sacrifices. According to one report, they used to receive communications from an oracle therein. When the Tubba' returned from the expedition to al-'Iraq, the two rabbis (al-habran) who accompanied him to Medina came along with him to destroy Ri'am. He told them, "Do with it whatever you wish." Thereupon they demolished it, and the Tubba', together with the people of Yemen, embraced Judaism [2]. Henceforth I never heard of any mention of Ri'am and Nasr either in poetry or in proper names. Furthermore, the Arabs preserved nothing of its poetry except those poems which belonged to the period immediately preceding Islam.

Hisham abu-al-Mundhir said: I have not heard a single verse of poetry in description of Ri'am[3]. I have, however, heard some in description of the others.

These, then, are the five idols which the people of Noah used to worship. For this reason God mentioned them in His Book, which He revealed to His Prophet, "Said Noah, 'O Lord! they rebel against me, and they follow those whose riches and children do but aggravate their ruin.' And they plotted a great plot; and they said, 'Forsake not your gods; Forsake not Wadd and Suwa, nor Yaghuth and Ya'uq and Nasr.' And they caused many to err; and thou, too, shalt be the means of increasing only error in the wicked[4]."

When, therefore, 'Amr ibn-Luhayy [brought] the idols from al-Balqa, they accepted and worshipped them.

FOOTNOTES

1. Buldan, vol. ii, pp.882-883; Sifah, p.203; cf. al-Hamdani, al-Iklil (al-Juz al-Thamin), ed. Nabih Amin Faris, Princeton, 1940, pp. 66-67; tr. N. A. Faris, The Antiquities of South Arabia, Princeton, 1938, pp.46-48; Buldan, vol.ii, p.906; Ryckmans, vol. i, p 35.
2. cf. al-Isfahani, p.131; Kitab al-Tijan, pp.294-297; Tabari, vol. I, pp 903-906; Buldan, vol. ii, p.882.
3. cf. a1-Iklil, p. 66; The Antiquities of South Arabia, p.47
4. Surah LXXI 20-24.

The most ancient of all these idols was Manah[1]. The Arabs used to name [their children] 'Abd-Manah[2] and Zayd-Manah[3]. Manah was erected on the seashore in the vicinity of al-Mushallal[4] in Qudayd[5], between Medina and Mecca. All the Arabs used to venerate her and sacrifice before her. [In particular] the Aws[6] and the Khazraj[7], as well as the inhabitants of Medina and Mecca and their vicinities, used to venerate Manah, sacrifice before her, and bring unto her their offerings.

The children of the Ma'add[8] were followers of a faith which still preserved a little of the religion of Ishmael. The Rabi'ah[9] and the Mudar[10], too, were followers of a similar faith. But none venerated her more than the Aws and the Khazraj.

Abu-al-Mundhir Hisham ibn-Muhammad said: I was told by a man from the Quraysh on the authority of abu-'Ubaydab 'Abdullab[11] ibn-abi-'Ubaydah ibn-'Ammar ibn-Yasir who was the best informed man on the subject of the Aws and the Khazraj, that the Aws and the Khazraj, as well as those Arabs among the people of Yathrib[12] and other places who took to their way of life, were wont to go on pilgrimage and observe the vigil at all the appointed places, but not shave their heads. At the end of the pilgrimage, however, when they were about to return home, they would set out to the place

13

where Manah stood, shave their heads, and stay there a while. They did not consider their pilgrimage completed until they visited Manah. Because of this veneration of Manah by the Awa and the Khazraj, 'Abd-al-'Uzza ibn-Wadi'ah al-Muzani, or some other Arab, said:

During the Jahiliyah days, the Arabs were wont to call both the Aws and the Khazraj by the single generic name, al-Khazraj. For this reason the part said, "at the sacred place of the Khazraj." This Manah is that which God mentioned when He said, "And Manah, the third idol besides[13]." She was the [goddess] of the Hudhayl[14] and the Khuza'ah[15].

The Quraysh as well as the rest of the Arabs continued to venerate Manah until the Apostle of God set out from Medina in the eighth year of the Hijrah[16], the year in which God accorded him the victory[17]. When he was at a distance of four or five nights from Medina, he dispatched 'Ali to destroy her. 'Ali demolished her, took away all her [treasures], and carried them back to the Prophet. Among the treasures which 'Ali carried away were two swords which had been presented to [Manah] by al-Harith ibn-abi-Shamir al-Ghassani, the king of Ghassan[18]. The one sword was called Mikhdham and the other Rasub. They are the two swords of al-Harith which 'Alqamah mentions in one of his poems. He said:

14

The Prophet gave these two swords to 'All. It is, therefore, said that dhu-al-Faqar, the sword of 'Ali, was one of them[20].

It is also said that 'Ali found these two swords in [the temple of] al-Fals[21], the idol of the Tayyi', whither the Prophet had sent him, and which he also destroyed.

FOOTNOTES

1. Surah liii, 20; Ryckmans, vol.i, pp 18-19; Wellhausen, pp.25-29.
2. Ishtiqaq. pp. ; 105, 144.
3. ibid., pp.133, 284.
4. Sifah, p 214; Buldan, vol. iv, p.543.
5. Sifah, pp.120, 185, 218: Buldan, vol. iv, p.42.
6. One of the main groups of South Arabian tribes. Ishtiqaq, pp. 83, 259.
7. One of the main groups of South Arabian tribes. Ishtiqaq, p. 259.
8. One of the main groups of North Arabian tribes. Ishtiqaq, p.20.
9. One of the main groups of North Arabian tribes. Ishtiqaq, p.20.
10. One of the main groups of North Arabian tribes. Ishtiqaq, p.20.
11. ibn-Abdullah" in text. Cf. al-Tabari, vol. ii, 863, 868; Buldan, vol. iv, p. 653.
12. The old name of Medina: Sifah, pp.2, 124; Buldan, vol. iv, pp. 1009-1010, 458-468.
13. Surah liii: 20.
14. Ishtiqaq, pp. 108-110.
15. ibid., p. 276.
16. A.D.629-630.
17. i.e. the capture of Mecca.
18. The same as a1-Harith ibn-Jabalah. See Theodore Noldeke, The Princes of Ghassan from the House of Gafna, Ar. tr. Pendali Jouse and Costi K. Zurayk, Beirut, 1933, pp.22, 58-60.
19. W. Ahlwardt, < i>The Diwans of the Six Ancient Arabic Poets, London. 1870, p. 107 ['Alqamah, 2:27].
20. cf. al-Tabari, vol. i, pp. 1706-1710.
21. cf. Ryckmans, vol.i, p.179; Buldan, vol. iii, pp.911-913.

They then adopted Allat[1] as their goddess. Allat stood in al-Ta'if[2], and was more recent than Manah. She was a cubic[3] rock beside which a certain Jew used to prepare his barley porridge (sawiq). Her custody was in the hands of the banu-'Attab ibn-Malik[4] of the Thaqif[5], who had built an edifice over her. The Quraysh, as well as all the Arabs, were wont to venerate Allat. They also used to name their children after her, calling them Zayd-Allat[6] and Taym-Allat[7].

She stood in the place of the left-hand side minaret of the present-day mosque of al-Ta'if. She is the idol which God mentioned when He said, "Have you seen Allat and al-'Uzza[8]?" It was this same Allat which 'Amr ibn-al-Ju'ayd[9] had in mind when he said:

Likewise it was the same idol to which al-Mutalammis[10] alluded in his satire of 'Amr ibn-al-Mundhirt[11] when he said:

15

Allat continued to be venerated until the Thaqif embraced Islam[14], when the Apostle of God dispatched al-Mughirah ibn-Shu'bab[15], who destroyed her and burnt her [temple] to the ground[16].

In this connection, when Allat was destroyed and burnt to the ground, Shaddid ibn-'Arid al-Jushami'[17] said warning the Thaqif not to return to her worship nor attempt to avenge her destruction:

Aws ibn-Hajar[19], swearing by Allat, said:

FOOTNOTES

1. Ryckmans. vol. I, p. 3; Wellhausen, pp.29-34.
2. Sifah, pp. 120-121.
3. "Square" in text.
4. cf. "Jambarab" (Br. Mus. MS), p. 154.
5. Ishtiqaq, p. 183.
6. ibid., p.315.
7. ibid., p. 315.
8. Surah LII: 19.
9. Al-Aghani, vol. xv, pp.75-77, vol. xxi (ed. It. S. Brunnow, Leyden, 1888), p. 186.
10. Ibn-Qutaybah, al-Shi'r w-al-Shu'ara', ed. M. J. de Goeje, Leyden, 1902-1904, pp. 85-88; al-Aghani, vol. xxi, pp. 185-210.
11. King of Lakhm, better known as 'Amr ibn-Hind. See al-Isfahini, pp 109-110.
12. Heb. massebhah, usually translated "pillars." See Gen xxxv: 20:11; Sam. xviii: 18; cf. Gen. xxviii: 18, 22, xxxi: 13,45, xxxv: 14; Josh. xxiv: 27; George A. Barton, "Poles and Posts" in James Hastings, Encyclopaedia of Religion and Ethics, New York, 1908-1927; D.M. Kay "Massebhah" in ibid.: George A. Barton, Semitic and Hamitic Origins, Philadelphia, 1934 pp 150ff.
13. A1-Aghani vol xxi p.207; Die Gedichte des Mutalammis, ed. R. Vollers, Leipzig, 1903, p.23.
14. AH. 9/A.D. 630-631 See Sirah, pp.914-917.
15. Later became the governor of al-Basrah and al-Kufah; d. A.H. 50 / AD. 670; al-Ma'arif pp 150-151.
16. cf. Sirah pp 917-919.
17. ibid., p.871.
18. Buldan vol iv pp 337-338; cf. Sirah, p.871.
19. Al-Aghani vol x pp. 6-8; al-Shi'r w-al-Sh'ara', pp.99-102. Also Rudolf Geyer, Gedichte und Fragmente des "Aus ibn Hajar" in Sitzungsberichte der Philosophisch-Historischen Classe der Kaiserlichen Akademie der Wissenschaften, vol.126, Vienna, 1892, Pt. xiii, see. xi, line 2.

Among those idols, too, was dhu-al-Khalasah[1]. It was a carved niece of white quartz with something in the form of a crown upon its head. It stood in Tahalah[2], between Mecca

30

and San'a[3], at a distance of seven nights' journey from Mecca. Its custody was in the hands of the banu-Umamah[4] of the Bahilah ihn-A'sur[5]. The Khath'am[6], the Bajilah[7], and the Azd[8] of al-Sarah[9], as well as those Arab sub-tribes of the Hawazin[10] who lived in their vicinity and those Arabs residing in Tabalah, were wont to venerate it and come to it with sacrifice.

A certain man said:

This he said when his father was murdered, and he sought to avenge him. He, therefore, went to dhu-al-Khalasah and shuffled the divination arrows, but they resulted in a negative message forbidding him to seek revenge. Thereupon he said those verses. Some people, however, ascribe the incident to Imru'-al Qays ibn-Hujr al-Kindi[11].

Khidash ibn-Zuhayr al-'Amiri[12] refers to dhu-al-Khalasah in verses which he addressed to 'Ath'ath ibn-Wahshi al-Khatli'ami[13] concerning a covenant contracted between them hut violated by the latter. He said:

31

When the Apostle of God captured Mecca and the Arabs embraced Islam, among the delegates who came to pay their homage was Jarir ibn-'Abdullah[16]. He came to the Apostle and embraced Islam before him. Thereupon the Apostle addressed him saying, "O Jarir! Wilt thou not rid me of dhu-al-Khalasah?" Jarir replied, "Yea." So the Apostle dispatched him to destroy it. He set out until he got to the banu-Abmas[17] of the Bajilah [tribe] and with them he proceeded to dhu-al-Khalasah. There he was met by the Khath'am and the Bahilah, who resisted him and attempted to defend dhu-al-Khalasah. He, therefore, fought them and killed a hundred men of the Bahilah, its custodians, and many of the Khath'am[15]; while of the banu-Qubafah ibn-'Amir ibn-Khath'am[18] he killed two hundred. having defeated them and forced them into flight, he demolished the building which stood over dhu-al-Khalasah and set it on fire. A certain woman of the banu-Khath'am thereupon said:

At the present time dhu-al-Khalassah constitutes the threshold of the gate of the mosque at Tabalab.

32

We have been told that the Apostle of God once said, "This world shall not pass away until the buttocks of the women of Daws[20] wiggle [again] around dhu-al-Khalasah and they worship it as they were wont to do [before Islam][21]."

FOOTNOTES

1. cf. Ryckmans, vol.1, p. 104; Buldan, vol.11, pp.461-463; Wellhausen, pp.45-48.
2. Sifah, p.127; cf. Buldan, vol.I, pp.816-817.
3. Text, "al-Yaman."
4. cf. Ishtiqaq, p.165.
5. ibid., p.164.
6. ibid., p.304.
7. ibid., p.302.
8. Better known as the Asd; see Shams al-'Ulum, p.3; Ishtiqaq, p.283; Sirah, p.70.
9. The range of mountains stretching from the extreme limit of Yemen north to Hejar; see Sifah, pp.67-71.
10. Ishtiqaq, p.177.
11. Al-Aghani. vol. viii, p.70. For the life of lmru'-al-Qays, see ibid., vol, viii pp.62-76; al-Shi'r w-al-Shu'ara', pp.37-56.
12. al-Shi'r w-al-Shu'ara', pp.409-410.
13. Ishtiqaq, p.306.
14. Dhu-al-Khalasah.
15. Al-Nu'man III, son of al-Mundhir, ca. A.D. 580-602, nicknamed abu-Qabuss; see al-Isfahani, p. iii; Philip K. Hitti, History of the Arabs, London, 1949, pp.83-84.
16. A1-Bajali, d. A.H. 54/ A.D. 674; Sirah, p. 56; al-Ma'arif, p.149.
17. Ishtiqaq, p.304.
18. Cf. ibid., p.305.
19. Buldan, vol. iv, p.941.
20. Ishtiqaq, p.291.
21. Al-Bukhari, Sahih, Fitan: 24.

The Malik[1] and the Milkan[2], the two sons of Kinanah[3], had at the coast of Juddah[4] [or somewhere] in that region[5], an idol called Sa'd[6]. It was a long rock. Once upon a time a certain man [belonging to one of these tribes][7] came to it with his flock of camels in order to make them stand on it and thereby obtain its blessing. But as he led them near the rock they shied away from it because it was covered with blood, and they scattered in every direction. Thereupon the man became furious, and picked up a stone and threw it at the rock saying, "Accursed god! Thou hast caused my camels to shy." He then went after them until he gathered them, and returned home saying:

FOOTNOTES

1. Ishtiqaq, p.17; Tabari, vol. I, p. 1105.
2. Tabari, vol. i, p.1505.
3. Ishtiqaq, pp. 18, 104-105.
4. Sifah, p.47; Buldan, vol.II, p.41.
5. Text, "and that region"; cf. Buldan, vol.III, p.92, line 8, where it is, "and in that region."
6. Wellhausen, pp.59-60.
7. Text, "a certain man of them."

The Daws, more specifically the banu-Munhib ibn-Daws[1], had an idol called dhu-al-Kaffayn[2] (he of the two palms). When [the banu-Munhib ibn-Dawsj embraced Islam, the

33

Prophet sent al-Tufayl ibn-'Amr al-Dawsi[3] to destroy it. Al-Tufayl set the idol on fire and said:

FOOTNOTES

1. Unidentified.
2. Sirah, p.254; Wellhausen, p. 65.
3. ibid., pp.252-255; cf. Ishtiqaq, p.296.
4. cf. Sirah, p.254, lines 10-11.,

The banu-al-Hairith ibn-Yashkur ibn-Mubashshir[1] of the Azd [tribe] had an idol called dhu-al-Shara[2] (Dusares). One of the Ghatarif[3], referring to it, said:

FOOTNOTES

1. cf. Ishtiqaq, p.300, where Yashkur is the brother of Mubashshir.
2. cf. Ryckmans, vol.5, p.212. This was the chief god of the Nabataeans. Its chief sanctuary was in Ettra, where a large, black, quadrangular unhewn stone was dedicated to it in a splendid temple. See Fr. Buhl, "Dhu '1-Shara" in The Encyclopaedia of Islam; Alexander B. W Kennedy, Petra, Its History and Monuments, London, 19Z5, pp 35, 41, 57, 73, 76,77; Wellhausen, pp. 48-51.
3. The name under which the banu-'Amir ibn-Mubashshir were known.

The Qudi'ah[1], the Lakhm[2], the Judham[3], the 'Amilah[4], and the Ghatafan[5] had, in the hills of Syria, an idol called al-Uqaysir[6]. Of it Zuhayr ibn-abi-Sulma says:

Of it also Rabi' ibn-Dab' al-Fazaril[7] said:

34

Of it, too, al-Shanfara al-Azdi[8] the confederate (halif) of the banu-Fahm[9], said:

FOOTNOTES

1. Ishtiqaq, p.313.
2. ibid., p.225.
3. ibid., p.225.
4. Sifah, pp.129, 132.
5. Ishtiqaq, pp.164, 167.
6. Wellhausen, pp.62-64. Set also G. L. Della Vida, "al-Ukaisir," in the Encyclopaedia of Islam.
7. Al-Aghani, vol. viii, p.72, vol. XIX, p.99.
8. ibid., vol. xxi, Pp.134-143.
9. Ishtiqaq p.162.
10. cf. al-Aghani, vol. xxi, p.141, line 18.

The Muzaynah[1] had an idol called Nuhm[2]. They used to name their children 'Abd-Nuhm, after it. The custodian of Nuhm was called Khuza'i ibn-'Abd-Nuhm of the Muzaynah, and more specifically of the banu-'Ida[3]. When he heard of the Prophet, he sped to the spot, destroyed the idol, and said:

He then followed the Prophet, embraced Islam, and guaranteed to him the conversion of his tribe, the Muzaynah. Of Nuhm, too, Umayyah ibn-al-Askar[4] says:

35

FOOTNOTES

1. Ishtiqaq, p. 111.
2. cf. Ryckmans, vol. i, p.137; Wellhausen, pp.57-58.
3. Text, Adda; Ada in Wellhausen, p. 58, line 1. See Lisan al-'Arab, entry 'dy.
4. Al-Aghani, vol. XVIII, pp 156-163.

The Azd of al-Sarah had an idol called 'A'im[1]. Of it Zayd al-Khayr, who is the same as Zayd al-Khayl al-Tai[2] says:

"Thou wouldst tell those whom thou wouldst meet that I have defeated them, Though thou wouldst not know their mark, nay, by 'A'im[3].

FOOTNOTES

1. Ishtiqaq, p.35; cf. Ryckmans, vol. I, p. 160; Wellhausen, p.66.
2. Al-Shi'r w-al-Shu'ara, pp. 156-158; Sirah, pp. 946-47; al-Aghani, vol. xvi, pp.47-62.
3. Cf. al-Aghani, vol. XVI, p.57, line 31, where the last word of the second hemistich reads wa al-ama'imu instead of la wa-a'imu consequently changing the weaning to "nor turbans."

The 'Anazah[1] had an idol called Su'ayr.' Ja'far ibn-abi- Khallis al-Kalbi[2] set out one day on his camel and happened upon Su'ayr. As he passed by the idol, the camel shied, because the 'Anazah had recently offered a sacrifice before it [and the blood was still fresh upon the altar]. Thereupon he said:

Abu-al-Mundhir said that Yaqdum and Yadhkur were

36

the two sons of 'Anazah. Ja'far saw some of their descendants circumambulating Su'ayr.

The Arabs also had relic stones [which they obtained from ancient ruins] and erected. They were wont to circumambulate them and offer sacrifices before them. These stones were called baetyls (ansab), and the circumambulation thereof was called circumrotation (dawar).

In this connection, 'Amir ibn-a Tufayl (who had, one day, come upon the Ghani ihn-A'sur[5] circumambulating some of their baetyls, and seeing their maidens in the procession, was impressed by their beauty) said;

ln this connection, too, 'Amr ibn-Jabir al-Harithi[7], later al-Ka'bi, said:

Al-Muthaqqib al-'Abdi[8] refers to such baetyls in an ode which he addressed to 'Amr ibn-Hind. He said:

Al-Fazari,[10], having done something which incurred the wrath of the Quraysh, who consequently forbad him to enter Mecca, said:

37

Referring to the same practice, one of the banu-Damrah[10] said, while discussing a war 'which his tribe had fought:

Referring to the same thing, al-Mutalammis al-Duba'i, addressing 'Amr ibn-Hind and reminding him of what he had done to him and to Tarafah ibn-al-'Ahd[11], says:

Recalling a war in which he had fought, 'Amir ibn-Withilah abu-al-Tufayl[13] said [during the early days of Islam]:

FOOTNOTES

1. Ishtiqaq, p.194.
2. cf. Ryckman's., vol I, p. 153, Lisan al-Arab has Sa'ir, while Taj al-Aras has Su'ayr, Wellhausen, p 61.
3. In Buldan, vol.III, p.94, the name is given as Ja'far ibn-Khallas al-Kalbi; in the "Jamharah" (Escurial MS), folio 210r-v, it is given as Ja'far ibn-abi-al-Jallas.
4. Ishtiqaq, p.194.
5. Sifah, p.172.
6. Ishtiqaq, p. 164.
7. See Charles Lyall, The Diwans of 'Abid ibn al-Abra, or Asad and of 'Amir ibn at-Tufail, or 'Amir ibn Sa'sa'ah, Leyden, 1913, text, p. 155, tr., p 122.
8. Unidentified.
9. Al-Shi'r w-al Shu'ara', pp.233-235.
10. Lit. "eyebrows".
11. Perhaps Nuhaykah; see above, p. 18.
12. Ishtiqaq, p. 105.
13. Al-Shi'r w-al Shu'ara', pp.88-96.

The Khawlin[1] had in the land of Khawlan[2] an idol called 'Amm-Anas[3]. They were wont to set apart a portion of their livestock property and land products and give one part to it and the other to God. Whatever portion of the part allotted to 'Amm-Anas made its way to the part set aside for God they would restore to the idol; but whatever portion of the part consecrated to God made its way to the part allotted to the idol they would leave to the idol.

38

They were a clan of the Khawlan called al-Adim[4] who are al-Usum[5]. Concerning them die following verse was revealed, "Moreover they set apart a portion of the fruits and cattle which he hath produced, and say, 'This for God' - so deem they - 'And these for our associates.' But that which is for these associates of theirs, cometh not to God; yet that which is for God, cometh to their associates. Ill do they judge[6].

Hassan ibn-Thabit[7], addressing al-'Uzza which was in Mecca, said:

FOOTNOTE

1. Ishtiqaq, p.227.
2. Buldan, vol.II, p.499.
3. Text "'Umyanus." See Ryckmans, vol. i, p.220, Sirah, P.53; cf. Buldan, vol.III, p.731.
4. Text "al-Udum"; Sifah, p.114, line 21 and Sirah, p.53, line 7 "al-Adim"; in Buldan, vol.III, p.731, line 8, "al-Adhum."
5. Unidentified.
6. Surah vi: 137.
7. Al-Shi'r w-al-Shu' ara, pp.170-173; al-Aghani, vol. IV, pp.2-17.
8. Text "And that both the father of John and John."
9. Cf. Surahs iii: 32-36, vi: 85, xix: 1-15, xxi: 89-90.
10. "Namely al-'Uzza; see above, p. 16.
11. cf. al-Aghani, vol. iv, p. 10; Diwan Hassan ibn-Thabit, ed. Hartwig Hirschfeld, Leyden and London, 1910, pp.44-45.

The banu-al-Harith ibn-Ka'b[1] had in Najran[2] a Ka'bah[3] which they venerated. It is the one which al-A'sha[4] mentions

40

in one of his odes[5]. It has been claimed that it was not a Ka'bah for worship, but merely a hall for those people whom the poet mentioned[6]. In my opinion, this is very likely the case, since I have not heard of the banu-al-Harith ever mentioning it in their poetry.

FOOTNOTES

1. Ishtiqaq, p.155.
2. Sifah, pp.83-86; Buldan, vol. iv, pp.751-759.
3. Sifah p.127; Buldan, vol.II, pp.703-704.
4. Al-Shir w-al-Shu'ara, pp.135-143; al-Aghani, vol. viii, pp.77-87.
5. See Diwan al-A'sha, ed. Rudolf Geyer, London, 1928, p.122, line 6, where the poet says, "[To visit] the Ka'bah of Najran is an ordinance incumbent upon you; [you would not be released therefrom] until you dismount in front of its gates."
6. In the following verse (Diwan al-A'sha, p.122, line 7) where he says, "There we would visit Yazid, 'Abd-Manah, and Qays - in truth they are the best of its lords."

The Iyid[1] had another Ka'bah in Sindad[2], [located] in a region between al-Kufah[3] and al-Basrah[4]. It is the one which al-Aswad ibn-Ya'fur[5] mentions [in one of his odes][6]. I have, however, heard that this house was not a place of worship. Rather it was a celebrated edifice; consequently al-Aswad mentioned it.

A certain man of the Juhaynah[7] named 'Ahd-al-Dar ibn-Hudayb[8] once said to his people, "Come let us build a house (to be located in a spot in their territory called al-Hawra')[9] with which we would rival the Ka'bah[10], thereby attracting [unto us] many of the Arabs," They deemed the suggestion very grave and refused to heed his behest. Thereupon he said:

40

FOOTNOTES

1. Ishtiqaq, p.285.
2. Sifah p 176; Buldan vol. iii, pp. 164-165.
3. Sifah pp. 8, 45; Buldan vol. iv, pp. 322-327.
4. Sifah p 45ff; Buldan vol. i, pp. 636-653.
5. Al Shi'r w-al-Shu'ara, pp. 134-135.
6. ibid. p. 134; Sifah pp 171, 231.
7. Ishtiqaq, pp.319-320.
8. Unidentified.
9. Sifah p 171.
10. Of Mecca.
11. Buldan, vol. iv, pp.196-197.
12. cf. ibid., pp 196-197.

Abrahah al-Ashram[1] had built in San'a[2], a church which he called al-Qalis[3]. He built it of marble and employed in the construction the best of gild and wood. Having completed the building of the church, he wrote to the king of Abyssinia saying, "I have built to you a church the like of which no one has ever built. I shall not let the Arabs alone until I divert their pilgrimage away front the house to which they go and turn its course to this church." The news reached one of those on whose authority an intercalation is undertaken (nasa'at al-shukur)[4], who dispatched two of his followers, ordering them

41

not to return until they had defecated within the church. The two men went and did what they were ordered.

When the news reached Abrahah he became angry, and asked, "Who is it who dared do such a thing'?" He was told, "Some of the people of the Ka'bah did that." Thereupon he became furious and set out [against the Ka'bah or the head of his] Abyssinian [hordes] and elephants. The story of his expedition is well-known[5].

I was told by al-Hasan ibn-'Ulayl[6], on the authority of 'Ali ibn-al-Sabbih[7] that abu-al-Mundhir Hisham ibn-Muhammad said that abu-Miskin[8] had related to him on the authority of his father[9] the following: When Imru'-al-Qays ibn-Hujr set out to raid the banu-Asad he passed by dhul-al-Khalash (This was an idol which stood in Tabalah and which all the Arabs venerated.) It had three divination arrows: "the enjoiner" (al-amir), "the forbidder" (al-nahi), and "the vigilant" (al-mutarabbis). As Imru'-al-Qays stood before the idol, he shuffled the arrows three times and three times he drew "the forbidden". Thereupon he broke the arrows and hurled them at the idol exclaiming, "Go bite thy father's penis! Had it been thy father who was murdered, thou wouldst not have forbidden me avenging him[10]." He then raided the banu-Asad and defeated them. Consequently no more sortilege was practiced before dhu-al-Kahlasah until the advent of Islam [when it was destroyed]. Imru'-al-Qays was thus the first to denounce and renounce it.

We were told by al-'Anazi that 'Ali ibn-al-Sabbih had related to him that Hishim ibn-Muhammad once said that a certain man, nicknamed abu-Bishr and whose real name was

42

'Amir ibn-Shibl[11], of the Jarm[12] tribe, reported to hint the following: The Quda'ah, the Lakhm, and the Judham, as well as the people of Syria, had an idol called al-Uqaysir to which they were wont to go on pilgrimage and at the [shrine] of which they use to shave their heads. Whenever one of them shaved his head, he would mix the hair with wheat, for every single hair a handful of wheat[13]. During this time the Hawazin were wont to frequent the place, and, if they arrived before the pilgrim had mixed the wheat with the hair, they would say, 'Give it unto us, we are poor men from the Hawazin. But if they should arrive too late, they would take the whole thing, wheat, hair, and lice, [knead it into dough], bake and eat it[14].

Once upon a time the Jarm and the banu-Ja'dah[15] quarrelled over a water well called al-'Aqiq[16] and came to the Prophet seeking his decision. He decided in favor of the Jarm. There upon Mu'awiya ibn-'Abd-al-'Uzza ibn-Dhira' al-Jarmi[17] said:

43

Abu-al-Mundhir Hisham ibn-Muhammad said: lo this connection al-Sharqi[19] recited to me [a few verses by Suraqab ibn-Malik ibn-Ju'sham al-Mudliji[20] of the banu-Kinanah[21]. He recited: "Have not the Judham and the Lakhm who show themselves on [our] festivals, as well as every Quda'ite[22] present, with dishes as big as tanks, stand in Ratiwa[23] abject and abased; waiting for the food of shame, prevented you from cursing us, ye bastards? The one hath no honor to feel the sting; the other hath no valor to give and feed."

I was told by abu-'Ali al-'Anazi on the authority of 'Ali ibn-al-Sabbah that abu-al-Mundhir Hisham ibn-Muhammad ibn-al-Sa'ih al-Kalbi related to him that his father once told him that what had given rise to the worship of idols was the following:

When Adam died the children of Seth (Shith)[24], the son of Adam, buried him in a cave in the whereon Adam alighted (when he was sent) to the land of India. (The name of the mountain is Nawdh[25], and it is the most fertile mountain in all the world. Hence the saying, "More fertile than Nawdh and more arid than Barahut[26]. Barahut is a valley in Hadra-

44

mawt[27], in [the Vicinity of] a village called Tin'ah[28]. Al-'Anazi related to me on the authority of 'Ali ibn-al-Sabbah that abu-al-Mundhir once said: I Was told by my father, on the authority of abu-Salih who in turn was quoting ibn-'Abbas, that the souls of the believers were buried in al-Jabiyah[29] in Syria, while those of the polytheists were interred in Barahut.)

I was told by abu-'Ali al-'Anazi on the authority of 'Ali ibn-al-Sabbah that abu-al-Mundhir related on the authority of his father, who in turn was quoting abu-Salih on the authority of ibn-'Abbas that the children of Seth were wont to visit the body of Adam in the cave in order to pay their respect to his [memory] and offer their prayers for his soul. Thereupon one of the children of Cain (Qabil)[30], the son of Adam, [addressing his brethren], said, "O children of Cain! Verily the children of Seth have a circuit (dawar) which they circumrotate in veneration, but ye have none." Consequently he carved for them an idol, and was, therefore, the first to make [graven images for worship].

I was told by al-Hasan ibn-'Ulayl on the authority of 'Ali ibn-al-Sabbah that abu-al-Mundhir related on the authority of his father the following:

Wadd, Suwaf, Yaghuth, Ya'uq, and Nasr were righteous people who died within one month of one another, and their relatives were grief-stricken over them. Then One of the children of Cain addressed their relatives saying, "O ye who are bereaved! Shall I make unto you five statues after the image of your departed relatives'? I can readily, although I cannot impart life to them." Thereupon he carved unto them five statues after the image of [their departed relatives], and erected them [over their graves].

Then it came to pass that a relative would visit [the grave of] his brother, uncle, or cousin, whatever the case might be, pay his respect to it, and walk around the statue for a while.

45

This practice lasted throughout the first century [following the death of those five persons]. The statues were made during the time of Jared (Yarid)[31] the son of Malialcel (Malila'il)[32] the son of Cainan (Qinan)[33] the son of Enos (Anush)[34] the son of Seth the son of Adam[35].

Another century followed during which people venerated and respected those statues more than they did during the first century. Then a third century followed, and the people said, "Our forefathers venerated these statues for no other reason than the desire to enjoy their intercession before God." Consequently they worshipped them, and became far game in disbelief. Thereupon God sent unto them the Prophet Idris, who is Enoch (Akhnukh)[36] the son of Jared the son of Mahaleel the son of Cainan. Idris called upon the people to repent and warned them, but they believed him not and hearkened not unto his voice. Therefore God "uplifted him to a place on high[37]."

The position which these statues, [now become idols], occupied in the worship of the people, as ibn-al-Kalbi[38] had related on the authority of ibn-Salih, who in turn had related on the authority of ibn-'Abbis continued to wax strong until the time of Noah (Nuh)[39], 'O the son of Lamech (Lamak)[40] the son of Methuselah (Matushalab)[41] the son of Enoch, whom God sent as a prophet. He was, then, four hundred and eighty years old. For a period of one hundred and twenty years I lie went about] calling the people back to God, but they disobeyed him and believed him not. Thereupon God commanded him to build the ark. Noah completed the ark and entered

46

therein when he was six hundred years old. And the flood prevailed upon, and covered, the whole earth, and all, [except Noah and those who were in the ark with him], were drowned and perished. And Noah lived after the flood three hundred and fifty years[42]. Two thousand and two hundred years intervened between Adam and Noah. The flood washed down these idols from the top of Mount Nawdh to the land below; and as the waters raged and the billows swelled, tile idols were tossed here and there until at last they were cast by the waves on the land of Juddah. When finally the waters receded, the idols were left on the coast [of the city ] - In time they were covered by the sands which the winds blew over from the shore.

I was told by al-Hasan ibn-'Ulayl, who was quoting 'Ali ibn-al-Sabbah, that abu-al-Mundhir Hisham ibn-Muhammad once said unto the latter: If a statue were made of wood, or gold, or silver, after a human form, it would be an idol (sanam) but if it were made of stone it would be an image (wathan)[44].

I was told by al-'Anazi on the authority of 'Ah ibn-al-Sabbab who related that abu-al-Mundhir, quoting his father, once said that abu-Salih related on the authority of ibn-'Abbas that the last to remain of the waters of the flood was in Hisma" in the land of the Judham. It remained forty years and then receded.

I was told by abu-'Ali al-'Anazi on rite authority of 'Ali ibn-al-Sabbah that abu-al-Mundhir related on the authority of his father al-Kalbi the following:

'Amr ibn-Luhayy, who is Rabi'ah ibn-Harithah ibn-'Amr ibn-'Amir ibn-Harithah ibn-Tha'labah ibn-Imru'-al-Qays ibn-Mazin ibn-al-Azd, the father of the Khuza'ah (his mother was Fuhayrah, the daughter of al-Harith, but others say she was the daughter of al-Harith ibn-Mudad al-Jurhumi)[45], was a priest (kahin). (He had conquered Mecca, drove the

47

Jurhumites out of the city, and took over the custody of the House.) He had an oracle of the jinn whose nickname was abu-Thumamah. One day the oracle addressed 'Amr saying:

'Amr replied:

Thereupon the oracle rejoined;

'Amr proceeded to the shores of Juddah dug the idols out of the sand, carried them to Tihamah, and erected them there. When the time for the pilgrimage arrived, he summoned all the Arabs to their worship. 'Awf ibn-'Udhrah ibn-Zayd -- Allat ibn-Rufaydah ibn-Thawr ibn-Kalb ibn-Wabarah ibn-Taghlih ibn-Hulwan ibn-'Imran ibn-al-Haf[46] ibn-Qudaah[47] answered his call. 'Amr, therefore, gave him Wadd[48] which 'Awf carried to Widi al-Qura and erected it in Dumat al-Jandal. He also named his son 'Abd-Wadd[49], who was the first to be so called, while 'Awf was the first to give one of his children such a name. Henceforth the Arabs named their children after Wadd.

'Awf made his son 'Amir, who was called 'Amir al-Ajdar[50],

48

its custodian. His descendants continued to hold the office until the advent of Islam.

Abu-al-Mundbir related that [his father] al-Kalbi once said: I was told by Malik ibn-Harithah al-Ajdari that he himself had seen Wadd, and that his father was wont to send him to it with some milk saying, "Offer it unto thy god to drink." Malik added, "I used to drink the milk myself.' He also said, "I also saw it after Khalid ibn-al-Walid had destroyed it and smashed it into pieces." For the Apostle of God had, after the battle of Tabuk[51], sent Khalid ibn-al-Walid to destroy it. But the banu-'Abd-Wadd and the banu-'Amir al-Ajdar resisted Khalid and attempted to defend the idol. Khalid, therefore, fought and defeated them, and then destroyed [the shrine] and demolished the idol. Among those killed in battle on that day was a man of the banu-'Abd-Wadd whose name was Qatan ihn-Shurayb[52]. His mother happened upon him dead and thereupon cried out saying:

She then said:

After which she fell over his body sobbing and died. Hassan ibn-Masad[53], the cousin of al-Ukaydir[54] the ruler

49

of Dumat al-Jandal, was also killed. [In short] it was Khalid who destroyed [Wadd].

Al-Kalbi[55] continued: I then requested Malik ibn-Harithah saying, "Describe to me Wadd in such a way which would make it appear vividly before me." Malik replied, "lt was the statue of a huge man, as big as the largest of human beings, covered with two robes, clothed with the one and cloaked with the other, carrying a sword on his waist and a bow on his shoulder, and holding in [one] and a spear to which was attached a standard, and [in the other] a quiver full of arrows."

To go back to 'Amr ibn-Luhayy. The Mudar ibn-Nizar answered his call, and he, therefore, gave Suwa' to a certain man of the Hudhayl, whose name was al-Harith ibn-Tamim ibn-Sa'd ibn-Hudhayl ibn-al-Ya's ibn-Mudar[56]. It was [erected] in a place called Ruhat in the valley of Naklah where it was worshipped by the neighboring Mudar. One of the Arabs said:

The Madhhij also answered his call, and he, therefore, gave Yaghuth to An'am ibn-'Amr al-Muradi[57] it was placed on a hill in Yemen called Madhhij[58] where it was worshipped by the Madhliij and the neighboring tribes.

The Hamdan also answered 'Amr's call, and he gave Ya'uq to Malik ibn-Marthad ihn-Jusham ibn-Hashid ibn-Jusham ibn-Khayran[59] ibn-Nawf ibn-Hamdin[60]. It was placed in a

50

village called Khaywan[61], where it was worshipped by the Hamdan and the neighboring tribes of Yemen.

The Himlyar responded to 'Amr's call too, and he delivered Nasr to a man from dhu-Ru'ayn[62] whose name was Ma'di-Karib[63]. It was [erected] in a place in the land of Saba' called Balkha[64], where it was worshipped by the Himyar and the neighboring tribes. They continued to worship it until dhu-Nuwas converted them to Judaism[65]. All these idols continued to be worshipped until God sent the Prophet who ordered that they be destroyed.

Hisham said: I was told by al-Kalbi [my father] on the authority of abu-Salih that ibn-'Abbas related that the Prophet Once said, "One day I beheld Hell from afar off, and saw therein 'Amr ibn-Luhayy, a short titan of red [complexion] and blue eyes, dragging his guts [behind hint] in the midst of the dancing flames. Whereupon I asked, 'Who is this man', and was told, 'he is 'Amr ibn-Luhayy, the first to institute the bahirah, the wasilah, the sa'ibah, the hami(yah), change the religion of Ishmael[66], and summon the Arabs to worship of images[67]. The Prophet added, 'The one among his descendants who resembieth him the most is Qatan ibn-'Abdal'Uzza[68]." Thereupon Qatan sprang to his feet and said, "O Apostle of God, doth the fact that I resemble him in looks do me any harm'?" The Apostle replied, "Thou art a Moslem, but he was an unbeliever[69]."

[At another time] the Apostle of God said, "Once upon a time I was shown the anti-Christ (al-Dajjal), and, behold, he

51

was a one-eyed man, of brown complexion and curly hair. The one among the banu-'Amr who resembleth him the most is Aktham ibn-'Abd-al-'Uzza[70]. Thereupon Aktham sprang to his feet and said, "0 Apostle of God, doth the fact that I resemble him in looks do me any harm? The Apostle replied,

FOOTNOTES

1. The famous Aksumite viceroy in Yemen from A.D. 525 to 571. He owes his fame in Moslem history to his expedition against Mecca in the so-called 'Am ai-Fil, A.D. 570. See Tabari, vol. I, pp.927-946, 950-952.
2. Sifah, p.55; Buldan, vol.III, pp.420-426.
3. Sifah, p. 40; Sirah, p.29; Tabari, vol. 5, pp.934-936. The exact pronunciation cannot be determined. Yaqut (Buldan, vol. iv, pp. 170-172) gives al-Qulays, but mentions also al-Qullays and al-Qalis as possible variations. Lisan al-'Arab (entry qls) gives al-Qullays. The word comes from Gr. , church.
4. This refers to the practice of postponing the observance of the sacred months, thus allowing an ordinary month to be observed as sacred and a sacred month to go unobserved. See Sirah, pp. 29-30; cf. Surah ix: 37; Jami' al-Bayan, vol. x, pp 90-92. See also Axel Moberg, "Al-Nasi' in der lslamischen Tradition" in Acta Universitatis Lundensis (Nova Series), vol.27 (1931), pp. 1-54.
5. See Tabari, vol. i, pp.927-946, 950-952; Sirah, pp.29-41; Surah cv; Jami' al-Bayan, vol. xxx, pp. 193-197.
6. 'Al-'Anazi; see above, p.3; also al-Dhahabi, al-Mustabah fi Asma al-Rijal, ed. P. de Jong, Leyden, 1881, p.371.
7. See above, p.3,
8. cf. ibn-Sa'd, vol. vi, p.238.
9. Unidentified.
10. See above, p. 30.
11. Amir ibn-Shulla in the "Jamharah" (Escurial MS), folio 252 r.v.
12. Ishtiqaq, p.314.
13. This was a part of the ritual, the wheat serving as an oblation. The poor used to take the wheat, remove from it the impurities of hair and lice, and use it for their bread.
14. cf. al-Jahiz, Kitab al-Bukhala, ed. C. Van Vloten, Leyden, 1900, p.237; do Kitab al-Hayawan, Cairo, 1323-1325, vol. V, p. 114.
15. Ishtiqaq, pp. 181, 279.
16. Sifah, pp.123, 151; Buldan, vol. 1, pp. 340-341, vol. xxi, p.701.
17. Ibn-Hajar al-'Asqalani, aI-Isabah fi Tarn yiz al-Sababah, Vol. vi, Cairo, 1325, p. 112, where the poet's name is Mu'a-wiyah ibn-abi-Rab'ah.
18. cf. Kitab al-Hayawin, vol. v, p.114; Buldan, vol. I, p.341.
19. Al-Fihrist, p.90; al-Ma'arif, p.268.
20. Tabari, vol. 1, p. 1296; al-Aghani, vol. iv, p.19.
21. Ishtiqaq, p.316. The Kinanah were a North Arabian tribe.
22. The Judham, the Lakhmr, and the Quda'ah were South Arabian tribes.
23. Sifah pp. 125, 126, 130, 171; Buldan, vol. II, pp. 790~791.
24. cf. Gen. xv: 25-26, V: 6.
25. Buldan, vol. IV, p. 822.
26. ibid., vol. I, pp.598-599; Sifah, pp. 138, 201, 203; al-Qazwini, 'Aja'ib al-Makhuqat wa-Ghara'ib al-Mawjadat, ed. F. Wüsttenfeld, Göttingen, 1849, p. 198.
27. Sifah, pp. 85ff.; Buldan, vol.II, pp.284-287.
28. Buldan, vol. I, p.879.
29. ibid., vol. II, pp. 3-4.
30. cf. Surah v: 30.
31. Text, "Yardi; Gen. v: 15-20.
32. Cf.. Gen. v: 13-17.
33. Text, "Qaynan cf. Gen. V: 10-14.
34. Cf. Gen. V: 7-11
35. cf. Tabari, vol. I, pp. 155-166.
36. Text, "Ahnukh vi Gen. V: 18-24; Surah XIX:: 57, XXX: 85; Tabari, vol.1, pp 173-177; Jami' al-Baydn, vol. xvi, pp. 71-73, vol. XVII, pp.58-60; al-Tha labi, Qisas al-Anbiya', Cairo, 1297, pp. 46-47.
37. Surah XIX 58 cf. Gen. V: 24.
38. Muhammad ibn al Sa ib, the father of the author.
39. Gen. v: 28-32
40. Text, "Lamk"; Gen V: 25-31.
41. Gen. V: 21 27
42. Gen. ix: 28.
43. cf. above, p.28.

1. 46. Sifah, pp.129, 179. 46

1. cf. above, p.6.
2. Text, ilhaf; cf Ishtiqaq, p.313.
3. Unidentified; cf. Ishtiqaq, pp.313-315.
4. cf. Buldam, vol. iv, pp.912-916.
5. cf. Tabari, vol.1, p.851, vol. ii, p.479
6. Ishtiqaq, p.317.
7. A.H. 9/A.D. 630; Sirah, pp. 893-913; Tabari, vol. I, pp. 1692-1705. al-Waqidi, Kitab al-Maghazi, ed. Alfred von Kremer, Calcutta, 1856, pp. 421-432; Wellhausen, Muhammed an Medana, Berlin, 1882, pp.390-416; ibn-Sa'd, vol. II,, Pt. 1, pp. 118-123.
8. Unidentified. This story as well as the following verses are quoted by al-Qali in his Dhayl al-A mali w-al-Nawadir, Cairo, 1926, P.41.
9. Unidentified.
10. King of Dumat al-Jandal at the time of Muhammad; see Tabari, vol. I, pp 2065-2068; al-Baladhuri, pp. 61-63.
11. The father.
12. Cf. above, p.23.
13. Unidentified.
14. Tabari, vol. III, pp.2361-2362; Shams al-'UIum, p.38.
15. cf. Ishaqaq, p.252, where Ya'uq is given to Khaywan; also Buldan, vol. IV, p.1023.
16. Cf. lshtiqaq, p.250.
17. Sifah, pp.66, 112, 124,203; Buldan, vol.II P. 512.
18. Sifah, p.101.
19. Unidentified; cf. Ryckmans, vol. I, p. 265.
20. Buldan, vol. I, p. 714, vol. iv, pp 780-78I.
21. See above, p.10.
22. So in MS, though the editor accepted Yaqut's reading (Buldan, vol. IV, p. 915), Abraham, in order to conform to the Koranic tradition that the true faith was that of Abraham. Cf. Sirah, p. 51, lines 6, 18.
23. See above, p.6.
24. Unidentified.
25. cf. Muslim, Iman: 274-275, 277.
26. Ibn-Sa'd, vol. iv, pt. 2, p.29; ibn-al-Athir, Usud al-Ghabah, Cairo, 1280, vol. I, p. 123.
27. cf. al-Bukhari, Ta'bir : 33, Fitan: 26.

I was told by al-'Anazi abu-'Ali on the authority of 'Ali ibn-al-Sabbah that Hisham ibn-Muhammad abu-al-Mundhir once related: I was told by abu-Basil al Ta'i,' on the authority of his uncle 'Antarah ibn-al-Akhras[1], that the Tayyi' had an idol called al-Fals[2]. It was a red [rock], in the form of a man[3], projecting in the center of their mountain, Aja[4] which was black. They were wont to worship [this rock], present their offerings unto it, and slaughter their sacrifices before its [ascent]. No man who was afraid and was seeking refuge would come to it without finding safety, and no stray beast would enter its confines without finding protection. The Beast would also become the property of the idol, sacred and taboo.

Its custody was in the hands of banu-Bawlan[5] while Bawlan himself was the first to institute its worship. The last of the banu-Bawlan to hold its custody was one called Sayfi[6]. One day he caught a milch-camel which belonged to a certain woman of the banu-'Ulaym[7] of the Kalb [tribe] a neighbor of a nobleman, Malik ibn-Kulthum al-Shamaji[8], and drove it

52

along until he brought it to the confines of al-Fals. Thereupon the neighbor of Malik called upon him and told him how [Sayfi] had taken away her milch-camel. On hearing her story he jumped upon the bare back of an unsaddled horse, took his spear, and followed after Sayfi. He overtook him by al-Fals and found the milch-camel tied within its enclosure. Addressing [Sayfi], he said, "Let go the milch-camel of my neighbor." [Sayfi] replied, "But it is the property of thy Lord!" [Malik] again said, "Let it go." [Sayfi] replied, "Wilt thou violate the sanctity of thy Lord?" Exasperated, Malik threatened Sayfi by pointing his spear against him. Thereupon, the latter untied the camel and set it free. Malik took it back and delivered it to the woman, his neighbor. Then the custodian approached al-Fals and, pointing to Malik, addressed it saying:

Sayfi said this in an attempt to incite the idol against Malik so that it might vent its wrath upon him. it so happened that 'Adi ibn-Hatim[9] had, at that same day, offered a sacrifice before al-Fals, and saw what Malik had done. As he sat with a few companions discussing the incident, he trembled with fear and said, "Watch what will befall Malik this day." But several days passed and nothing happened to Malik. Consequently ['Adi] renounced the worship of al-Fals as well as that of the other idols and embraced Christianity, a devotee of which he remained until the advent of Islam, when he became a Muslim.

['Adi] was, therefore, the first to violate the sanctity of al-Fals. Henceforth whenever the custodian took in a stray beast [he was not allowed to keep it as the property of the idol]; on the contrary, it was taken away from him. Al-Fals continued to be worshipped until the advent of the Prophet,

53

at which time 'Ali ibn-abi-Talib was dispatched to destroy it. 'Ali destroyed the idol and carried away therefrom two swords called Mikhdham and Rasub (the same two swords which 'Alqamah ibn-'Abadah[10] had mentioned in his poetry), which al-Harith ibn-abi-Shamir, king of Ghassan, had presented al-Fals[11]. 'Ali brought them to the Prophet who wore one of them and gave it back to him. It was the sword which 'Ali was always wont to wear.

Here ends The Book of Idols.

FOOTNOTES

1. Al-Afghani, vol. x, p. 155.
2. ibid., vol. x, p.155; abu-Tammam, Ash'ar al-Hamasah, ed. G.G. Freytag, Bonn, 1828, pp. 108, 784; Ishiqaq,p 232.
3. Wellhausen, pp. 51-53.
4. cf. Buldan, vol, III, p. 912, line 12.
5. Sifah, pp.125, 126, t37, 144; Buldan, vol. I, pp. 122-130.
6. Ishtiqaq, p. 237.
7. cf. Ishtiqaq, p. 237, line 5.
8. Ishtiqaq, p.316.
9. ibid., p. 235.
10. cf. al-Maarif, p.160; Sirah, pp. 947-950.
11. Al-Shi'r w-al-Shu'ara, pp. 107-110; al-Aghani, vol. xxi, pp. 171-175; see above, p. 13.
12. cf. above, p. 51.

Al-Ya'bub[1] is the idol of the Jadilah[2] of the Tayyi'. Previously they had a different idol; but the banu-Asad[3] took it away from them. Consequently they adopted al-Ya'bub in its stead. Said 'Abid[4]:

FOOTNOTES

1. Unidentified; cf. Lisan al-'Arab and Taj al-'Arus, entry 'bb ; al-Hamasah, p. 158. Both lexicons and the anthology agree that the word signifies a fleet horse as well as the name of a particular horse.
2. Ishtiqaq, p.228.
3. ibid., p.110.
4. 'Abid ibn-al-Abras; al-Shi'r w-a/-Shu'ara', pp.143-145; al-Aghani, vol. XIX, pp.84-90.
5. See The Diwans of 'Abid ibn Al-Abras, of Asad, and 'Amir ibn Al-Tufail, of 'Amir ibn Sa' sa'ah, ed. Sir Charles Lyall, Leyden and London, 1913, p. 13, line 14.

According to ibn-Durayd[1], Bajar[2] was an idol which the Azd as well as such neighboring tribes of the Tayyi' and the Quda'ah [worshipped] during the Jahillyah days. It is also pronounced Bajir.

FOOTNOTES

1. 'Abu-Bakr Muhammad ibn-al-Hasan ibn-Durayd al-Azdi, A.H. 223-321 / A.D. 838-933; see al-Fihrist, pp.61-62; ibn-Khallikan, vol. II, pp.308-313.
2. See Lisan al-Arab, entry bjr; ibn-al-Athir, al-Nihayah fi Gharib al-Hadith w-al-Athar, Cairo, 1322, vol. i, p.73; cf. al-Bakri, Kitab Mu' jam Ma Ista' jam, ed. F. Wüstenfeld, Göttingen, 1877, p.207, lines 12, 14. According to ibn-al-Athir it is sometimes called Bahar, with a ha instead of a jinn.