Datasets:

mohamed-khalil
/

ATHAR

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باجر قَالَ ابْن دُرَيْد وَهُوَ صَنَمٌ كَانَ لِلأَزْدِ فِي الْجَاهِلِيَّةِ وَمَنْ جَاوَرَهُمْ من طَيء وقضاعة. كَانُوا يَعْبُدُونَهُ. بِفَتْحِ الْجِيمِ, وَرُبَّمَا قَالُوا بَاجِرُ بِكَسْرِ الْجِيمِ	According to ibn-Durayd, Bajar 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
(ذبل فِي آخر النُّسْخَة الَّتِي اعتمدتها فِي الطَّبْع) الْيَعْبُوبُ صَنَمٌ لِجَدِيلَةِ طَيْءٍ. وَكَانَ لَهُمْ صَنَمٌ أَخَذَتْهُ مِنْهُمْ بَنُو أَسَدٍ فَتَبَدَّلُوا الْيَعْبُوبَ بَعْدَهُ. قَالَ عبيد فَتَبَدَّلُوا الْيَعْبُوبَ بَعْدَ إِلهِهِمْ ... صَنَمًا فَقَرُّوا يَا جديل واعذبوا (أَي لَا تَأْكُلُوا على ذَلِك وَلَا تشْربُوا	Al-Ya’bub is the idol of the Jadilah of the Tayyi’. Previously they had a different idol; but the banu-Asad took it away from them. Consequently they adopted al-Ya’bub in its stead. Said ‘Abid They adopted al-Ya’bub in the place of their former god; Be still, therefore, O Jadilah, and abstain from food and drink
تَمَّ كتاب الْأَصْنَام وَالْحَمْد لله رب الْعَالمين	Here ends The Book of Idols
فَلم يزل الْفلس يعبد حَتَّى ظهرت دَعْوَة النَّبِي عَلَيْهِ السَّلَام فَبعث إِلَيْهِ على ابْن أَبِي طَالِبٍ فَهَدَمَهُ وَأَخَذَ سَيْفَيْنِ كَانَ الْحَارِثُ بن أبي شمرٍ الغساني, ملك غَسَّان قَلَّدَهُ إِيَّاهُمَا, يُقَالُ لَهُمَا مِخْذَمٌ وَرَسُوبٌ(وَهُمَا السَّيْفَانِ اللَّذَانِ ذَكَرَهُمَا عَلْقَمَةُ بْنُ عَبْدَةَ فِي شِعْرِهِ). فَقَدِمَ بِهِمَا عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَقَلَّدَ أَحَدَهُمَا ثُمَّ دَفَعَهُ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ, فَهُوَ سَيْفُهُ الَّذِي كَانَ يَتَقَلَّدُهُ	Al-Fals continued to be worshipped until the advent of the Prophet, 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 had mentioned in his poetry), which al-Harith ibn-abi-Shamir, king of Ghassan, had presented al-Fals. ‘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
فَكَانَ مَالِكٌ أَوَّلَ مَنْ أَخْفَرَهُ. فَكَانَ بَعْدَ ذَلِكَ السَّادِنُ إِذَا أَطْرَدَ طَرِيدَةً, أُخِذَتْ مِنْهُ	‘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
وعدي بن حَاتِم يَوْمئِذٍ قَدْ عَتَرَ عِنْدَهُ وَجَلَسَ هُوَ وَنَفَرٌ مَعَهُ يَتَحَدَّثُونَ بِمَا صَنَعَ مَالِكٌ. وَفَزِعَ لِذَلِكَ عَدِيُّ بْنُ حَاتِمٍ وَقَالَ انْظُرُوا مَا يُصِيبُهُ فِي يَوْمِهِ هَذَا. فَمَضَتْ لَهُ أَيَّامٌ لَمْ يُصِبْهُ شئ فَرَفَضَ عَدِيٌّ عِبَادَتَهُ وَعِبَادَةَ الأَصْنَامِ وَتَنَصَّرَ فَلْم يَزَلْ مُتَنَصِّرًا حَتَّى جَاءَ اللَّهُ بِالإِسْلامِ فَأَسْلَمَ	it so happened that ‘Adi ibn-Hatim 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
فَكَانَ آخِرَ مَنْ سَدَنَهُ مِنْهُمْ رَجُلٌ يُقَالُ لَهُ صَيْفِيٌّ. فَأَطْرَدَ نَاقَةً خَلِيَّةً لامرأةٍ مِنْ كلبٍ مِنْ بَنِي عليمٍ, كَانَتْ جَارَةً لِمَالِكِ بْنِ كُلْثُومٍ الشَّمَجِيِّ, وَكَانَ شَرِيفًا. فَانْطَلَقَ بِهَا حَتَّى وَقَفَهَا بِفِنَاءِ الْفِلْسِ. وَخَرَجَتْ جَارَةُ مَالِكٍ فَأَخْبَرَتْهُ بِذَهَابِهِ بِنَاقَتِهَا. فَرَكِبَ فَرَسًا عُرْيًا وَأَخَذَ رُمْحَهُ وَخَرَجَ فِي أَثَرِهِ. فأدركه وَهُوَ عِنْد الْفلس والناقة مَوْقُوفَة عِنْد الْفلس. فَقَالَ لَهُ خَلِّ سَبِيلَ نَاقَةِ جَارَتِي. فَقَالَ إِنَّهَا لِرَبِّك. قَالَ خل سَبِيلهَا. قَالَ أتخفر إِلَهَكَ فَبَوَّأَ لَهُ الرُّمْحَ فَحَلَّ عِقَالَهَا. وَانْصَرَفَ بِهَا مَالِكٌ. وَأَقْبَلَ السَّادِنُ عَلَى الْفِلْسِ, وَنَظَرَ إِلَى مالكٍ, وَرَفَعَ يَدَهُ وَقَالَ, وَهُوَ يُشِيرُ بِيَدِهِ إِلَيْهِ يَا رَبِّ إِنَّ مَالِكَ بْنَ كُلْثُومْ ... أَخْفَرَكَ الْيَوْم بنابٍ علكوم وَكنت قبل الْيَوْم غير مغشوم! يحرضه عَلَيْهِ	The last of the banu-Bawlan to hold its custody was one called Sayfi. One day he caught a milch-camel which belonged to a certain woman of the banu-’Ulaym of the Kalb tribe a neighbor of a nobleman, Malik ibn-Kulthum al-Shamaji, and drove it 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
حَدَّثَنَا الْعَنَزِيُّ أَبُو عَلِيٍّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّبَّاحِ قَالَ أَخْبَرَنَا هِشَامُ بْنُ مُحَمَّدِ أَبُو الْمُنْذِرِ قَالَ أَخْبَرَنَا أَبُو باسلٍ الطَّائِيُّ عَنْ عَمِّهِ عَنْتَرَةَ بْنِ الأَخْرَسِ قَالَ كَانَ لطيى صنم يُقَال لَهُ الْفلس. وَكَانَ أنفًا أَحْمَرَ فِي وَسْطِ جَبَلِهِمُ الَّذِي يُقَالُ لَهُ أَجَأٌ أَسْوَدَ كَأَنَّهُ تِمْثَالُ إِنْسَانٍ. وَكَانُوا يَعْبُدُونَهُ وَيُهْدُونَ إِلَيْهِ وَيَعْتِرُونَ عِنْدَهُ عَتَائِرَهُمْ وَلا يَأْتِيهِ خَائِف إِلَّا أَمن عِنْده وَلَا يطرد أحد طَرِيدَةً فَيَلْجَأُ بِهَا إِلَيْهِ إِلا تُرِكَتْ لَهُ وَلم تخفر حَوِيَّتُهُ. وَكَانَتْ سَدَنَتَهُ بَنُو بُولانَ. وَبُولانُ هُوَ الَّذِي بَدَأَ بِعِبَادَتِهِ	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, that the Tayyi’ had an idol called al-Fals. It was a red rock, in the form of a man, projecting in the center of their mountain, Aja 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 while Bawlan himself was the first to institute its worship
وَقَالَ رَسُول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرُفِعَ لِيَ الدَّجَّالُ فَإِذَا رَجُلٌ أَعْوَرُ آدَمُ جَعْدٌ. وَأَشْبَهُ بَنِي عَمْرو بِهِ أَكْثَم بن عبد الْعُزَّى.فَقَامَ أَكْثَمُ. فَقَالَ يَا رَسُولَ اللَّهِ! هَلْ يَضُرُّنِي شَبَهِي إِيَّاهُ شَيْئًا؟ قَالَ لَا أَنْتَ مُسْلِمٌ وَهُوَ كَافِر	At another time the Apostle of God said, Once upon a time I was shown the anti-Christ (al-Dajjal), and, behold, hewas 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. Thereupon Aktham 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, No. Thou art a Moslem, but he was an unbeliever
قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَشْبَهُ بَنِيهِ بِهِ قَطَنُ بْنُ عَبْدِ الْعُزَّى فَوَثَبَ قَطَنٌ فَقَالَ يَا رَسُولَ اللَّهِ أَيَضُرُّنِي شَبَهُهُ شَيْئًا قَالَ لَا أَنْت مُسلم وَهُوَ كَافِر	The Prophet added, ‘The one among his descendants who resembieth him the most is Qatan ibn-’Abdal’Uzza. 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
قَالَ هِشَامٌ فَحَدَّثَنَا الْكَلْبِيُّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ النَّبِيُّ عَلَيْهِ السَّلامُ رُفِعَتْ لِيَ النَّارُ فَرَأَيْتُ عَمْرًا رَجُلا قَصِيرًا أَحْمَرَ أَزْرَقَ يَجُرُّ قُصْبَهُ فِي النَّارِ. قُلْتُ مَنْ هَذَا قِيلَ هَذَا عَمْرُو بْنُ لُحَيٍّ. أَوَّلُ مَنْ بَحَرَ الْبَحِيرَةَ وَوَصَلَ الْوَصِيلَةَ وَسَيَّبَ السَّائِبَةَ وَحمى الحامى وَغير دين إِبْرَاهِيم وَدَعَا الْعَرَبَ إِلَى عِبَادَةِ الأَوْثَانِ	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 Ishmael66, and summon the Arabs to worship of images
وَأَجَابَتْهُ حِمْيَرُ. فَدَفَعَ إِلَى رَجُلٍ مِنْ ذِي رعينٍ يُقَالُ لَهُ مَعْدِ يَكْرِبَ نَسْرًا. فَكَانَ بموضعٍ مِنْ أَرْضِ سبإٍ يُقَالُ لَهُ بَلْخَعُ تَعْبُدُهُ حِمْيَرُ وَمَنْ وَالاهَا. فَلَمْ يَزَلْ يَعْبُدُونَهُ حَتَّى هَوَّدَهُمْ ذُو نَوَّاسٍ. فَلَمْ تَزَلْ هَذِهِ الأَصْنَامُ تُعْبَدُ حَتَّى بَعَثَ اللَّهُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَمَرَ بِهَدْمِهَا	The Himlyar responded to ‘Amr’s call too, and he delivered Nasr to a man from dhu-Ru’ayn whose name was Ma’di-Karib. It was erected in a place in the land of Saba’ called Balkha, where it was worshipped by the Himyar and the neighboring tribes. They continued to worship it until dhu-Nuwas converted them to Judaism. All these idols continued to be worshipped until God sent the Prophet who ordered that they be destroyed
وَأَجَابَتْهُ هَمْدَانُ. فَدَفَعَ إِلَى مَالِكِ بْنِ مَرْثَدِ بْنِ جشم بن حاشد بن جشم ابْن خَيْرَانَ بْنِ نَوْفِ بْنِ هَمْدَانَ يَعُوقَ. فَكَانَ بِقَرْيَةٍ يُقَالُ لَهَا خَيْوَانُ تَعْبُدُهُ هَمْدَانُ وَمَنْ والاها من أَرض الْيَمَنِ	The Hamdan also answered ‘Amr’s call, and he gave Ya’uq to Malik ibn-Marthad ihn-Jusham ibn-Hashid ibn- Jusham ibn-Khayran ibn-Nawf ibn-Hamdin. It was placed in a village called Khaywan, where it was worshipped by the Hamdan and the neighboring tribes of Yemen
وَأَجَابَتْهُ مَذْحِجٌ. فَدَفَعَ إِلَى أَنْعُمَ بْنِ عَمْرٍو الْمُرَادِيِّ يَغُوثَ. وَكَانَ بِأَكَمَةِ بِالْيَمَنِ يُقَالُ لَهَا مَذْحِجٌ تَعْبُدُهُ مَذْحِجٌ وَمَنْ وَالاهَا	The Madhhij also answered his call, and he, therefore, gave Yaghuth to An’am ibn-’Amr al-Muradi it was placed on a hill in Yemen called Madhhij where it was worshipped by the Madhliij and the neighboring tribes
قَالَ وَرَجَّعَ الْحَدِيثَ قَالَ وَأَجَابَتْ عَمْرُو بْنُ لُحَيٍّ مُضَرَ بْنَ نزارٍ فَدَفَعَ إِلَى رَجُلٍ مِنْ هُذَيْلٍ يُقَالُ لَهُ الْحَارِثُ بْنُ تَمِيمِ بْنِ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ سُوَاعًا. فَكَانَ بأرضٍ يُقَالُ لَهَا رُهَاطُ مِنْ بَطْنِ نَخْلَةٍ يَعْبُدُهُ مَنْ يَلِيهِ مِنْ مُضَرَ.فَقَالَ رَجُلٌ مِنَ الْعَرَبِ تَرَاهُمْ حَوْلَ قِيلِهِمْ عُكُوفًا ... كَمَا عَكَفَتْ هُذَيْلٌ عَلَى سُوَاعِ تَظَلُّ جَنَابُهُ صَرْعَى لَدَيْهِ ... عَتَائِرُ مِنْ ذَخَائِرِ كُلِّ رَاعِ	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. 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 Ye see them swarming around their king, As the Hudhayl surround their Suwa’; And fill its courts with sacrifice, Picked from among the choicest flocks
قَالَ الْكَلْبِيُّ فَقُلْتُ لِمَالِكِ بْنِ حَارِثَةَ صِفْ لِي وَدًّا حَتَّى كَأَنِّي أَنْظُرُ إِلَيْهِ. قَالَ كَانَ تِمْثَالَ رجلٍ كَأَعْظَمِ مَا يَكُونُ من الرِّجَال قد ذبر عَلَيْهِ حلتان, متزر بحلة, مرتدٍ بِأُخْرَى. عَلَيْهِ سيف قد تقلده وقَدْ تَنَكَّبَ قَوْسًا وَبَيْنَ يَدَيْهِ حَرْبَةٌ فِيهَا لِوَاء ووفضة (أَي جعبة) فِيهَا نَبْلٌ	Al-Kalbi 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
وَكَانَ فِيمَنْ قُتِلَ يومئذٍ رَجُلٌ مِنْ بَنِي عَبْدِ وَدٍّ, يُقَالُ لَهُ قَطَنُ بن شُرَيْح. فَأَقْبَلت أمه فرأته مقتولا فَأَشَارَتْ تَقول أَلا تِلْكَ الْمَوَدَّةُ لَا تَدُومُ ... وَلا يَبْقَى عَلَى الدَّهْرِ النَّعِيمُ وَلا يَبْقَى عَلَى الْحَدَثَانِ غَفْرٌ ... لَهُ أُمٌّ بشاهقةٍ رَءُومُ ثُمَّ قَالَتْ يَا جَامعا جَامِعَ الأَحْشَاءِ وَالْكَبِدِ ... يَا لَيْتَ أُمَّكَ لَمْ تُولَدْ وَلَمْ تَلِدِ ثُمَّ أَكَبَّتْ عَلَيْهِ فَشَهَقَتْ شَهْقَةً فَمَاتَتْ. وَقُتِلَ أَيْضًا حَسَّانُ بْنُ مصادٍ ابْنُ عَمِّ الأُكَيْدِرِ صَاحِبِ دُومَةِ الْجَنْدَلِ. وَهَدَمَهُ خَالِدٌ	Among those killed in battle on that day was a man of the banu-’Abd-Wadd whose name was Qatan ihn-Shurayb. His mother happened upon him dead and thereupon cried out saying Verily friendiship doth never last, Nor do the blissful times ‘er endure; A mother’s love doth not save a son From misfortune, nor his life insure. She then said O thou the centre of my love, The source of all my joy and mirth! Would that thy mother were never born, Nor e’er to thee hath given birth. After which she fell over his body sobbing and died. Hassan ibn-Masad, the cousin of al-Ukaydir the ruler of Dumat al-Jandal, was also killed. In short it was Khalid who destroyed Wadd
وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَ خَالِدَ بْنَ الْوَلِيدِ مِنْ غَزْوَةِ تَبُوكَ لِهَدْمِهِ. فَحَالَتْ بَيْنَهُ وَبَيْنَ هَدْمِهِ بَنُو عَبْدِ وَدٍّ وَبَنُو عَامر الأجدار. فَقَاتلهُمْ حَتَّى قَتلهمْ. فَهَدَمَهُ وَكَسَرَهُ	For the Apostle of God had, after the battle of Tabuk51, 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
قَالَ أَبُو الْمُنْذِرِ قَالَ الْكَلْبِيُّ فَحَدَّثَنِي مَالِكُ بْنُ حَارِثَةَ الأَجْدَارِيُّ أَنَّهُ رَآهُ يَعْنِي وَدًّا. قَالَ وَكَانَ أَبِي يَبْعَثُنِي بِاللَّبَنِ إِلَيْهِ فَيَقُولُ اسْقِهِ إِلَهَكَ. قَالَ فَأَشْرَبُهُ. قَالَ ثُمَّ رَأَيْتُ خَالِدَ بْنَ الْوَلِيدِ بَعْدُ كَسَرَهُ فَجَعَلَهُ جُذَاذًا	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
وَجعل عَوْفٌ ابْنَهُ عَامِرًا الَّذِي يُقَالُ لَهُ عَامِرُ الأجدار سادناً لَهُ فَلم تزل بَنُوهُ يُسْدِنُونَهُ حَتَّى جَاءَ اللَّهُ بِالإِسْلامِ	‘Awf made his son ‘Amir, who was called ‘Amir al-Ajdar, its custodian. His descendants continued to hold the office until the advent of Islam
حَدثنَا أَبُو عَليّ الْعَنزي قَالَ حَدثنِي عَلِيُّ بْنُ الصَّبَّاحِ قَالَ قَالَ أَبُو الْمُنْذِرِ قَالَ الْكَلْبِيُّ وَكَانَ عَمْرُو بْنُ لُحَيٍّ, وَهُو رَبِيعَةُ بْنُ حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ امْرِئِ الْقَيْسِ ابْن مَازِنِ بْنِ الأَزْدِ وَهُوَ أَبُو خُزَاعَةَ وَأُمُّهُ فُهَيْرَةُ بِنْتُ الْحَارِثِ وَيُقَالُ إِنَّهَا كَانَتْ بِنْتَ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ, وَكَانَ كَاهِنًا. وَكَانَ قد غلب على مَكَّة واخرج مِنْهَا جرهماً وَتَوَلَّى سدانتها. وَكَانَ لَهُ رَئِيٌّ مِنَ الْجِنِّ وَكَانَ يُكَنَّى أَبَا ثُمَامَةَ فَقَالَ لَهُ عَجِّلْ بِالْمَسِيرِ وَالظَّعْنِ مِنْ تِهَامَةَ بِالسَّعْدِ وَالسَّلامَةْ! قَالَ جِيرٌ وَلا إقامه. قَالَ ايت ضَفَّ جُدَّةَ, تَجِدْ فِيهَا أَصْنَامًا مُعَدَّةً, فَأَوْرِدْهَا تهَامَة وَلَا تهاب, ثمَّ ادْع الْعَرَب إِلَى عبادتها تجاب. فَأَتَى شَطَّ جُدَّةَ فَاسْتَثَارَهَا ثُمَّ حَمَلَهَا حَتَّى وَرَدَ تِهَامَةَ. وَحَضَرَ الْحَجَّ فَدَعَا الْعَرَبَ إِلَى عبادتها قاطبةً. فَأَجَابَهُ عَوْفُ بْنُ عُذْرَةَ بْنِ	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), was a priest (kahin). (He had conquered Mecca, drove the 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 Make haste, get thee out of Tihamah Accompanied by peace and luck. ‘Amr replied Aye, aye, there shall be no delay, Nothing shall hold me back. Thereupon the oracle rejoined; To the shores of Juddah make thy way; There thou shalt find idols in fine array; With thee to Tihamah take them back, Let nought alarm thee
حَدَّثَنَا الْعَنَزِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّبَّاحِ قَالَ حَدَّثَنَا أَبُو الْمُنْذِرِ عَنْ أَبِيهِ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عباسٍ أَنَّ آخِرَ مَا بَقِيَ مِنْ مَاءِ الطُّوفَانِ بِحِسْمَى مِنْ أَرْضِ جُذَامَ. فَإِنَّهُ مَكَثَ أَرْبَعِينَ سَنَةً ثُمَّ نضب	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
حَدَّثَنَا الْحَسَنُ بْنُ عليلٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّبَّاحِ قَالَ قَالَ لَنَا أَبُو الْمُنْذِرِ هِشَامُ بْنُ مُحَمَّدٍ إِذَا كَانَ مَعْمُولا من خشب أَو ذهب أَو من فِضَّةٍ صُورَةَ إنسانٍ فَهُو صَنَمٌ؛ وَإِذَا كَانَ مِنْ حجارةٍ فَهُوَ وَثَنٌ	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
وَلَمْ يَزَلْ أَمْرُهُمْ يَشْتَدُّ, فِيمَا قَالَ ابْنُ الْكَلْبِيُّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ حَتَّى أَدْرَكَ نُوحَ بْنَ لمكَ بْنِ متوشلَحَ بن أحنوخ. فَبَعثه الله نَبيا وَهُوَ يَوْمئِذٍ ابْن أَرْبَعمِائَة وَثَمَانِينَ سَنَةً. فَدَعَاهُمْ إِلَى اللَّهِ (عَزَّ وَجَلَّ) فِي نُبُوَّتِهِ عِشْرِينَ وَمِائَةَ سنةٍ. فَعَصَوْهُ وَكَذَّبُوهُ. فَأَمَرَهُ اللَّهُ أَنْ يَصْنَعَ الْفُلْكَ. فَفَرَغَ مِنْهَا وركبها وَهُوَ ابْن سِتّمائَة سنة وغرق من غرق. وَمكث بعد ذَلِك ثلثمِائة وَخمسين سَنَةٍ. فَعَلا الطُّوفَانُ وَطَبَّقَ الأَرْضَ كُلَّهَا. وَكَانَ بَيْنَ آدَمَ ونوحٍ أَلْفَا سنةٍ وَمِائَتَا سنةٍ. فأهبط مَاء الطوفان هَذِهِ الأَصْنَامَ مِنْ جَبَلِ نوذٍ إِلَى الأَرْضِ. وَجَعَلَ الْمَاءُ يَشْتَدُّ جَرْيُهُ وَعُبَابُهُ مِنْ أرضٍ إِلَى أرضٍ حَتَّى قَذَفَهَا إِلَى أَرْضِ جُدَّةَ. ثمَّ نضب المَاء وَبقيت على الشط فسفت الرّيح عَلَيْهَا حَتَّى وَارَتْهَا	The position which these statues, now become idols, occupied in the worship of the people, as ibn-al-Kalbi 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), ‘O the son of Lamech (Lamak) the son of Methuselah (Matushalab) 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 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. Two thousand and two hundred years intervened between Adam and Noah. The flood washed down these
ثُمَّ جَاءَ قَرْنٌ آخَرُ فَعَظَّمُوهُمْ أَشَدَّ مِنْ تَعْظِيمِ الْقَرْنِ الأَوَّلِ. ثُمَّ جَاءَ مِنْ بَعْدِهِمُ الْقَرْنُ الثَّالِثُ فَقَالُوا مَا عَظَّمَ أَوَّلُونَا هَؤُلاءِ, إِلا وَهُمْ يَرْجُونَ شَفَاعَتَهُمْ عِنْدَ اللَّهِ. فَعَبَدُوهُمْ, وَعَظُمَ أَمْرُهُمْ وَاشْتَدَّ كُفْرُهُمْ. فَبَعَثَ اللَّهُ إِلَيْهِم إِدْرِيس عَلَيْهِ السَّلَام (وَهُوَ أحنوخ بن يارد بن مهلاييل بن قينان) نَبِيًّا فَدَعَاهُمْ فَكَذَّبُوهُ فَرَفَعَهُ اللَّهُ إِلَيْهِ مَكَانًا عليا	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) 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
فَكَانَ الرَّجُلُ يَأْتِي أَخَاهُ وَعَمَّهُ وَابْنَ عَمِّهِ فَيُعَظِّمُهُ وَيَسْعَى حَوْلَهُ حَتَّى ذَهَبَ ذَلِكَ الْقَرْنُ الأول وعملت على عهد يردى بن مهلايل بن قينان بن أنوش بن شِيث ابْن آدَمَ	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. This practice lasted throughout the first century following the death of those five persons. The statues were made during the time of Jared (Yarid) the son of Malialcel (Malila’il) the son of Cainan (Qinan) the son of Enos (Anush) the son of Seth the son of Adam
حَدَّثَنَا الْحَسَنُ بْنُ عليلٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّبَّاحِ قَالَ أَخْبَرَنَا أَبُو الْمُنْذِرِ قَالَ وَأَخْبَرَنِي أَبِي قَالَ كَانَ ود وسواع ويغرث وَيَعُوقُ وَنَسْرٌ قَوْمًا صَالِحِينَ مَاتُوا فِي شهرٍ. فَجَزِعَ عَلَيْهِمْ ذَوُو أَقَارِبِهِمْ. فَقَالَ رَجُلٌ مِنْ بَنِي قَابِيلَ يَا قَوْمُ هَلْ لَكُمْ أَنْ أعمل لكم خَمْسَةَ أَصْنَامٍ عَلَى صُوَرِهِمْ غَيْرَ أَنِّي لَا أَقْدِرُ أَنْ أَجْعَلَ فِيهَا أَرْوَاحًا؟ قَالُوا نَعَمْ! فَنَحَتَ لَهُمْ خَمْسَةَ أَصْنَامٍ عَلَى صُوَرِهِمْ وَنَصَبَهَا لَهُم	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
حَدَّثَنَا أَبُو عَلِيٍّ الْعَنَزِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّبَّاحِ قَالَ أَخْبَرَنَا أَبُو الْمُنْذِرِ عَنْ أَبِيهِ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ وَكَانَ بَنُو شيثٍ يَأْتُونَ جَسَدَ آدَمَ فِي الْمَغَارَةِ فَيُعَظِّمُونَهُ وَيَتَرَحَّمُونَ عَلَيْهِ. فَقَالَ رَجُلٌ مِنْ بَنِي قَابِيلَ بْنِ آدَمَ يَا بَنِي قَابِيلَ إِنَّ لبني شيث دوارا يدورون حوله ويعظمونه وَلَيْسَ لكم شئ. فنحت لَهُم صنما فَكَانَ أَوَّلَ مَنْ عَمِلَهَا	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), 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
حَدَّثَنَا الْعَنَزِيُّ قَالَ حَدَّثَنَا عَلِيُّ بن الصَّباح قَالَ قَالَ أَبُو الْمُنْذِرِ فَأَخْبَرَنِي أَبِي عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ أَرْوَاحُ الْمُؤْمِنِينَ بِالْجَابِيَةِ بِالشَّامِ وَأَرْوَاحُ الْمُشْرِكِينَ بِبَرَهُوتَ	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 in Syria, while those of the polytheists were interred in Barahut
حَدَّثَنَا أَبُو عَلِيٍّ الْعَنَزِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّباح قَالَ أخبرنَا أَبُو الْمُنْذر هِشَام ابْن مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ قَالَ أَخْبَرَنِي أَبِي قَالَ أؤل مَا عُبِدَتِ الأَصْنَامُ أَنَّ آدَمَ عَلَيْهِ السَّلامُ لما مَاتَ, جعله بَنو شِيث بن آدم فِي مغارة فِي الْجَبَل الَّذِي أهبط عَلَيْهِ آدم بِأَرْضِ الْهِنْدِ. وَيُقَالُ لِلْجَبَلِ نوذُ وَهُو أَخْصَبُ جبل فِي الأَرْض. وَيُقَال أمرع من نوذ وأجدب من بَرَهُوتَ وَبَرَهُوتُ وادٍ بِحَضْرَمَوْتَ بِقَرْيَةٍ يُقَالُ لَهَا تِنْعَةُ	I was told by abu-’Ali al-’Anazi on the authority of ‘Ali ibn-al-Sabbah that abu-al-Mundhir Hisham ibn-Muham- mad 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), 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, and it is the most fertile mountain in all the world. Hence the saying, More fertile than Nawdh and more arid than Barahut. Barahut is a valley in Hadra-mawt, in the Vicinity of a village called Tin’ah
قَالَ أَبُو الْمُنْذِرِ هِشَامُ بْنُ مُحَمَّدٍ وَأَنْشَدَنِي الشَّرْقِيُّ فِي ذَلِكَ لِسُرَاقَة بْنِ مَالِكِ بْنِ جُعْشُمٍ الْمُدْلِجِيِّ مِنْ بني كنَانَة أَلَمْ يَنْهَكُمْ عَنْ شَتْمِنَا لَا أَبَا لَكُمْ ... جذام ولخم أَعرَضت ولمواسم وَكُلُّ قُضَاعِيٍّ كَأَنَّ جِفَانَهُ ... حِيَاضٌ بِرَضْوَى وَالأُنُوفُ رَوَاغِمُ بِمَا انْتَهَكُوا مِنْ قَبْضَةِ الذُّلِّ فِيكُمُ ... فَلا الْمَرْءُ مستحىٍ وَلا الْمَرْءُ طَاعِمُ	Abu-al-Mundhir Hisham ibn-Muhammad said lo this connection al-Sharqi recited to me a few verses by Suraqab ibn-Malik ibn-Ju’sham al-Mudliji of the banu-Kinanah. He recited Have not the Judham and the Lakhm who show themselves on our festivals, as well as every Quda’ite present, with dishes as big as tanks, stand in Ratiwa 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
فاختصمت جِرْمُ وَبَنُو جَعْدَةَ فِي ماءٍ لَهُمْ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَالُ لَهُ الْعَقِيقُ. فَقَضَى بِهِ رَسُولُ اللَّهِ لجرمٍ. فَقَالَ مُعَاوِيَةُ بْنُ عَبْدِ الْعُزَّى بْنِ ذِرَاعٍ الْجِرْمِيُّ وَإِنِّي أَخُو جرمٍ كَمَا قَدْ عَلِمْتُمْ ... إِذَا جُمِعَتْ عِنْدَ النَّبِيِّ الْمَجَامِعُ فَإِنْ أَنْتُمْ لَمْ تَقْنَعُوا بِقَضَائِهِ ... فَإِنِّي بِمَا قَالَ النَّبِيُّ لَقَانِعُ أَلَمْ تَرَ جَرْمًا أَنْجَدَتْ وَأَبُوكُمُ .. مَعَ الْقَمْلِ فِي جِفْرِ الأُقَيْصِرِ شَارِعُ إِذَا قِرَّةٌ جَاءَتْ يَقُولُ أُصِبْ بِهَا…سِوَى الْقَمْلِ إِنِّي مِنْ هوَازن ضارع فَمَا أَنْتُم من هؤلا النَّاس كلهم ... بلَى ذَنَبٍ مَا أَنْتُمْ وَأَكَارِعُ وَإِنَّكُمْ كَالْخِنْصِرَيْنِ أَخَسَّتَا ... وَفَاتَتْهُمَا فِي طُولِهِنَّ الأَصَابِعُ	Once upon a time the Jarm and the banu-Ja’dah quarrelled over a water well called al-’Aqiq 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 said When the crowds before the Prophet assemble, I am the brother of the Jarm, as ye well know. If ye are not satisfied with the judgment of the Prophet, I am, and with his words and verdict I am well content. Have ye not seen that the Jarm have prevailed, While your father is squatting amid the lice in al-Uqaysir’s vale? And when a gift of wheat is offered he would say, ‘Give it unto me, without the lice, and be rewarded there-with; For I am one of the poor men of the Hawazin tribe.’ Ye are trot of these people; yea! Ye are not the lowest nor the least. But ye are like the two small fingers of the hand, Which have been excelled in length by the other fingers
قَالَ فَكَانَتْ هَوَازِنُ تَنْتَابُهُمْ فِي ذَلِكَ الأبَانِ. فَإِنْ أَدْرَكَهُ قَبْلَ أَنْ يُلْقِيَ الْقِرَّةَ مَعَ الشَّعَرِ قَالَ أَعْطِنِيهِ! فَإِنِّيّ مِنْ هَوَازِنَ ضَارِعُ! وَإِنْ فَاتَهُ أَخذ ذَلِكَ الشَّعْرُ بِمَا فِيهِ مِنَ الْقُمَّلِ وَالدَّقِيقِ فخبره وَأكله	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
حَدَّثَنَا الْعَنَزِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّبَّاحِ قَالَ قَالَ هِشَامُ بْنُ محمدٍ حَدَّثَنِي رَجُلٌ يكنى أَبَا بشرٍ يُقَال لَهُ عَامِرُ بْنُ شبلٍ وَكَانَ مِنْ جرمٍ قَالَ كَانَ لِقُضَاعَةَ ولخمٍ وَجُذَامَ وَأَهْلِ الشَّامِ صَنَمٌ يُقَالُ لَهُ الأُقَيْصِرُ فَكَانُوا يَحُجُّونَهُ وَيَحْلِقُونَ رُءُوسَهُمْ عِنْدَهُ فَكَانَ كُلَّمَا حَلَقَ رَجُلٌ مِنْهُمْ رَأْسَهُ أَلْقَى مَعَ كُلِّ شعرةٍ قِرَّةً مِنْ دقيقٍ. (قَالَ أَبُو الْمُنْذِرِ الْقِرَّةُ الْقَبْضَةُ	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 Amir ibn-Shibl, of the Jarm 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
حَدَّثَنَا الْحَسَنُ بْنُ عليلٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الصَّبَّاحِ قَالَ حَدَّثَنَا أَبُو الْمُنْذِرِ هِشَامُ بْنُ محمدٍ قَالَ أَخْبَرَنِي أَبُو مسكينٍ عَنْ أَبِيهِ قَالَ لَمَّا أَقْبَلَ امْرُؤُ الْقَيْس ابْن حجرٍ يُرِيدُ الْغَارَةَ عَلَى بَنِي أسدٍ مَرَّ بِذِي الْخَلَصَةِ( وَكَانَ صَنَمًا بِتَبَالَةَ وَكَانَتِ الْعَرَبُ جَمِيعًا تعظمه وَكَانَت لَهُ ثَلَاثَة أقدحٍ الآمِرُ وَالنَّاهِي وَالْمُتَرَبِّصُ) فَاسْتَقْسَمَ عِنْدَهُ ثَلاثَ مراتٍ فَخَرَجَ النَّاهِي. فَكَسَرَ الْقِدَاحَ, وَضَرَبَ بِهَا وَجْهَ الصَّنَمِ, وَقَالَ عَضَضْتَ بِأَيْر أَبِيكَ لَوْ كَان أَبُوكَ قُتِلَ, مَا عَوَّقْتَنِي! ثُمَّ غَزَا بَنِي أَسد فظفر بهم. فَلم يستقسم عِنْده بشئ حَتَّى جَاءَ اللَّهُ بِالإِسْلامِ. فَكَانَ امْرُؤُ الْقَيْسِ أَوَّلَ مَنْ أَخْفَرَهُ	I was told by al-Hasan ibn-’Ulayl6, on the authority of ‘Ali ibn-al-Sabbih7 that abu-al-Mundhir Hisham ibn- Muhammad said that abu-Miskin had related to him on the authority of his father9 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. 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
قَالَ هِشَام بن مُحَمَّد وَقد كَانَ أَبْرَهَة الأشرم قد بنى بَيْتا بِصَنْعَاءَ كَنِيسَةً سَمَّاهَا الْقُلَّيْسَ بِالرُّخَامِ وَجَيِّدِ الْخَشَبِ الْمُذْهَبِ. وَكَتَبَ إِلَى مَلِكِ الْحَبَشَةِ إِنِّي قَدْ بَنَيْتُ لَكَ كَنِيسَةً لَمْ يَبْنِ مِثْلَهَا أَحَدٌ قَطُّ وَلَسْتُ تَارِكًا الْعَرَبَ حَتَّى أَصْرِفَ حَجَّهُمْ عَنْ بَيْتِهِمُ الَّذِي يَحُجُّونَهُ إِلَيْهِ. فَبَلَغَ ذَلِكَ بَعْضَ نَسَأَةِ الشُّهُورِ فَبَعَثَ رَجُلَيْنِ مِنْ قَوْمِهِ وَأَمَرَهُمَا أَنْ يَخْرُجَا حَتَّى يتغوطا فِيهَا. فَفَعَلا. فَلَمَّا بَلَغَهُ ذَلِكَ غَضِبَ وَقَالَ مَنِ اجْتَرَأَ عَلَى هَذَا؟! فَقِيلَ بَعْضُ أَهْلِ الْكَعْبَةِ. فَغَضِبَ وَخَرَجَ بِالْفِيلِ وَالْحَبَشَةِ. فَكَانَ مِنْ أَمْرِهِ مَا كَانَ	Abrahah al-Ashram had built in San’a, a church which he called al-Qalis. 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), who dispatched two of his followers, ordering them 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
وَكَانَ رَجُلٌ مِنْ جُهَيْنَةَ يُقَالُ لَهُ عَبْدُ الدَّارِ بْنُ حديبٍ قَالَ لِقَوْمِهِ هَلُمَّ نَبْنِي بَيْتًا بأرضٍ مِنْ بِلادِهِمْ يُقَالُ لَهَا الْحَوْرَاءُ نُضَاهِي بِهِ الْكَعْبَةَ وَنُعَظِّمُهُ حَتَّى نَسْتَمِيلَ بِهِ كَثِيرًا مِنَ الْعَرَبِ. فَأَعْظَمُوا ذَلِكَ وَأَبَوْا عَلَيْهِ فَقَالَ فِي ذَلِكَ وَلَقْد أَرَدْتُ بِأَنْ تُقَامَ بَنِيَّةٌ ... لَيْسَتْ بحوبٍ أَوْ تَطِيفُ بِمَأْثَمِ فَأَبَى الَّذِينَ إِذَا دُعُوا لِعَظِيمَةٍ ... رَاغُوا وَلاذُوا فِي جَوَانِبِ قُودَمِ يَلْحُونَ أَن لَا يُؤْمَرُوا فَإِذَا دُعُوا... وَلَّوْا وَأَعْرَضَ بَعْضُهُمْ كَالأَبْكَمِ صَفْحٌ مَنَافِعُهُ وَيَغْمُضُ كَلْمُهُ ... فِي ذِي أَقَارِبِهِ غموض الميسم	A certain man of the Juhaynah named ‘Ahd-al-Dar ibn-Hudayb once said to his people, Come let us build a house (to be located in a spot in their territory called al-Hawra’) with which we would rival the Ka’bah, thereby attracting unto us many of the Arabs, They deemed the suggestion very grave and refused to heed his behest. Thereupon he said I had wished that a house be raised, Free of iniquity and removed from sin. But those who, when called upon to face a crisis, Steal away and tilde in rite outskirts of Qawdam, Have demurred and refused my request. They clamor and cry, and insist that no one should give them orders, And when entreated they turn away--some withdraw like the mute and the dumb. They withhold their charity and conceal every insult Among their kin, as the mark of the brand on the mule is hid
وَكَانَ لإيادٍ كَعْبَةٌ أُخْرَى بِسِنْدَادٍ مِنْ أرضٍ بَيْنَ الْكُوفَةِ وَالْبَصْرَةِ فِي الظَّهْرِ. وَهِيَ الَّتِي ذَكَرَهَا الأَسْوَدُ بْنُ يَعْفُرَ. وَقَدْ سَمِعْتُ أَنَّ هَذَا الْبَيْت لم يكن بَيت عبَادَة إِنَّمَا كَانَ مَنْزِلا شَرِيفًا فَذَكَرَهُ	The Iyid had another Ka’bah in Sindad, located in a region between al-Kufah and al-Basrah. It is the one which al-Aswad ibn-Ya’fur mentions in one of his odes. I have, however, heard that this house was not a place of worship. Rather it was a celebrated edifice; consequently al-Aswad mentioned it
وَكَانَ لِبَنِي الْحَارِثِ بْنِ كعبٍ كَعْبَةٌ بِنَجْرَانَ يعظمونها. وَهِيَ الَّتِي ذَكَرَهَا الأَعْشَى. وَقَدْ زَعَمُوا أَنَّهَا لَمْ تَكُنْ كَعْبَةَ عبادةٍ إِنَّمَا كَانَتْ غُرْفَةً لأُولَئِكَ الْقَوْمِ الَّذِينَ ذَكَرَهُمْ. وَمَا أَشْبَهَ ذَلِكَ عِنْدِي بِأَنْ يَكُونَ كَذَلِكَ لأَنِّي لَا أَسْمَعُ بَنِي الْحَارِثِ تَسَمَّوْا بِهَا فِي شعرٍ	The banu-al-Harith ibn-Ka’b had in Najran a Ka’bah which they venerated. It is the one which al-A’sha mentions in one of his odes. It has been claimed that it was not a Ka’bah for worship, but merely a hall for those people whom the poet mentioned. 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
وَقَالَ حَسَّانُ بْنُ ثابتٍ لِلْعُزَّى الَّتِي كَانَتْ بِنَخْلَةٍ شَهِدْتُ بِإِذْنِ اللَّهِ أَنَّ مُحَمَّدًا... رَسُولُ الَّذِي فَوق السَّمَوَات من عل وَأَن أَبَا يَحْيَى وَيَحْيَى كِلَيْهِمَا ... لَهُ عَمَلٌ فِي دِينِهِ مُتَقَبَّلِ وَأَنَّ الَّتِي بِالسُّدِّ مِنْ بَطْنِ نخلةٍ ... وَمَنْ دَانَهَا فِلٌّ مِنَ الْخَيْرِ مَعْزِلِ وَأَن الَّذِي عادى الْيَهُود ابْن مَرْيَم ... رَسُول أَتَى من عِنْد ذِي الْعَرْش مُرْسل وَأَن أَخا الْأَحْقَاف إِذْ يعذلونه ... يُجَاهد فِي ذَات الْإِلَه ويعدل (قَالَ هِشَامٌ وَالْفِلُّ مِنَ الأَرْضِ الْمُجْدِبَةُ الَّتِي لَا خَيْرٌ فِيهَا وَلا بَرَكَةٌ فَشَبَّهَهَا بِذَلِكَ	Hassan ibn-Thabit, addressing al-’Uzza which was in Mecca, said Through the grace of God I testified that Muhammad Is the Apostle of Him who reigneth above the Heavens; And that Zacharias and his son John Have worshipped Him with acceptable and meritorious works; And that which standeth by the dam in the valley of Nakhlah And those who worship her are removed from truth, hopelessly lost
وهم بطن من خولان يُقَال لَهُم الأَدْوَمُ وَهُم الأَسْوَمُ. وَفِيهِمْ نَزَلَ فِيمَا بَلَغَنَا {وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالأَنْعَامِ نَصِيبًا فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَائِنَا فَمَا كَانَ لِشُرَكَائِهِمْ فَلا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَائِهِمْ سَاءَ مَا يحكمون	They were a clan of the Khawlan called al-Adim who are al-Usum. 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
وَكَانَ لِخَوْلانَ صَنَمٌ يُقَالُ لَهُ عُمْيَانِسُ بِأَرْض خولان. يقسمون لَهُ مِنْ أَنْعَامِهِمْ وَحُرُوثِهِمْ قَسْمًا بَيْنَهُ وَبَيْنَ الله عز وَجل بزعمهم. فَمَا دَخَلَ فِي حَقِّ اللَّهِ مِنْ حَقَّ عميانس ردوة عَلَيْهِ وَمَا دخل فِي حق الصَّنَمِ مِنْ حَقِّ اللَّهِ الَّذِي سَمَّوْهُ لَهُ تَرَكُوهُ لَهُ	The Khawlin had in the land of Khawlan an idol called ‘Amm-Anas. 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
وَفِي ذَلِكَ يَقُولُ عَامِرُ بن وائلة أَبُو الطُّفَيْل اللَّيْثِيّ فِي الْإِسْلَام وَهُوَ يذكر حَرْبًا شَهِدَهَا فَإِنَّكِ لَا تَدْرِينَ أَنْ رُبَّ غارةٍ ... كَوَرْدِ الْقَطَا رَيْعَانُهَا مُتَتَابِعُ نَصَبْتُ لَهَا وَجْهِي وَوَرْدًا كَأَنَّهُ ... لَهَا نُصُبٌ قَدْ ضَرَّجَتْهُ النَّقَائِعُ	Recalling a war in which he had fought, ‘Amir ibn-Withilah abu-al-Tufayl said during the early days of Islam Thou hast not heard of a raid which, like a flock of grouse, went on and on; While I and my horse, Ward, were like baetyls smeared with the blood of sacrifice
وَفِي ذَلِكَ يَقُولُ الْمُتَلَمِّسُ الضُّبَعِيُّ لِعَمْرِو بْنِ هندٍ فِيمَا كَانَ صنع بِهِ وبطرفة ابْن الْعَبْدِ أَطْرَدْتَنِي حَذَرَ الْهِجَاءِ وَلا ... وَاللاتِ وَالأَنْصَابِ لَا تَئِلُ (أَيْ لَا تَنْجُو. مِنْ أَطْرَدْتَ لَيْسَ مِنْ طَرَدْتَ	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, says Thou hast banished me for fear of lampoon arid satire. No! By Allat and all the sacred baetyls, thou shalt not escape
وَقَالَ فِي ذَلِكَ أَحَدُ بَنِي ضَمْرَةَ فِي حربٍ كَانَتْ بَيْنَهُمْ وَحَلَفْتُ بالأنصاب والستر	Referring to the same practice, one of the banu-Damrah said, while discussing a war ‘which his tribe had fought And I swore by the baetyls and the curtains
وَقَالَ فِي ذَلِكَ الْفَزَارِيُّ وَغَضِبَتْ عَلَيْهِ قُرَيْشٌ فِي حدثٍ أَحْدَثَهُ فَمَنَعُوهُ دُخُولَ مَكَّةَ أَسُوقُ بُدْنِي مُحَقِّبًا أَنْصَابِي ... هَلْ لِي مِنْ قَوْمِي مِنْ أَرْبَابِ	Al-Fazari,, having done something which incurred the wrath of the Quraysh, who consequently forbad him to enter Mecca, said I lead my she-camels and carry my baetyls behind me; Would that I have my people’s god beside me
وَقَالَ فِي ذَلِك الْمُثَقَّبُ الْعَبْدِيُّ لِعَمْرِو بْنِ هندٍ يَطِيفُ بِنُصْبِهِمْ حُجْنٌ صِغَارٌ ... فَقَدْ كَادَتْ حَوَاجِبُهُمْ تَشِيبُ (حُجْنٌ صِبْيَانٌ	Al-Muthaqqib al-’Abdi refers to such baetyls in an ode which he addressed to ‘Amr ibn-Hind. He said Young lads circumambulate their baetyls, Until their hair becomes almost grey
وَفِي ذَلِكَ يَقُولُ عَمْرُو بْنُ جابرٍ الْحَارِثِيُّ ثُمَّ الْكَعْبِيُّ حَلَفَتْ غطيف لَا تنهنه سربها... وَحلفت بالأنصاب أَن لَا يرعدوا	In this connection, too, ‘Amr ibn-Jabir al-Harithi, later al-Ka’bi, said The Ghutayf vowed nor to frighten their flock, And I vowed by the baetyls not to scare them
وَفِي ذَلِكَ يَقُولُ عَامِرُ بْنُ الطُّفَيْلِ, وأنى غَنِيُّ بْنُ أَعْصَرَ يَوْمًا وَهُمْ يَطُوفُونَ بِنُصُبٍ لَهُمْ فَرَأَى فِي فَتَيَاتِهِمْ جَمَالا وَهُنَّ يَطُفْنَ بِهِ, فقالَ أَلا يَا لَيْتَ أَخْوَالِي غَنِيًّا ... عَلَيْهِمْ كُلَّمَا أَمْسَوْا دَوَارُ	In this connection, ‘Amir ibn-a Tufayl (who had, one day, come upon the Ghani ihn-A’sur circumambulating some of their baetyls, and seeing their maidens in the procession, was impressed by their beauty) said; O that my mother’s kin, the Ghani, Would circumrotate their baetyls every evening
وَكَانَت للْعَرَب حِجَارَة غبر مَنْصُوبَةٍ يَطُوفُونَ بِهَا وَيَعْتِرُونَ عِنْدَهَا. يُسَمُّونَهَا الأَنْصَابَ, ويسمون الطّواف بهَا الدَّوَارَ	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
وَكَانَ لِعَنْزَةَ صَنَمٌ يُقَالُ لَهُ سُعَيْرٌ. فَخَرَجَ جَعْفَر بن أبي خلاسٍ الْكَلْبِيّ على نَاقَته, فمرت بِهِ وَقَدْ عُتِرَتْ عَنْزَةٌ عِنْدَهُ فَنَفَرَتْ نَاقَتُهُ مِنْهُ فَأَنْشَأَ يَقُولُ نَفَرَتْ قَلُوصِي مِنْ عَتَائِرَ صُرِّعَتْ ... حَوْلَ السُّعَيْرِ تَزُورُهُ ابْنَا يَقْدُمِ وَجُمُوعُ يَذْكُرَ مُهْطِعِينَ جَنَابَهُ ... مَا إِنْ يُحِيرُ إِلَيْهِمْ بتكلم (قَالَ أَبُو الْمُنْذِرِ يَقْدُمُ وَيَذْكُرُ ابْنَا عَنْزَةَ فَرَأى بني هَؤُلَاءِ يطوفون حول السعير	The ‘Anazah had an idol called Su’ayr.’ Ja’far ibn-abi- Khallis al-Kalbi 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 My young camels were startled by the blood of sacrifice Offered around Su’ayr whither Yaqdum and Yadhkur go on pilgrimage, and stand before it in fear and awe, Motionless and silent, awaiting its oracular voice. Abu-al-Mundhir said that Yaqdum and Yadhkur were the two sons of ‘Anazah. Ja’far saw some of their descendants circumambulating Su’ayr
وَكَانَ لأَزْدِ السَّرَاةِ صَنَمٌ يُقَالُ لَهُ عَائِمٌ. وَلَهُ يَقُولُ زَيْدُ الْخَيْر وَهُوَ زيد الْخَيل الطَّائِي تخبر مَنْ لاقَيْتَ أَنْ قَدْ هَزَمْتَهُمْ ... وَلَمْ تَدْرِ مَا سماهم لَا وعائم	The Azd of al-Sarah had an idol called ‘A’im. Of it Zayd al-Khayr, who is the same as Zayd al-Khayl al-Tai 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
وَلَهُ يَقُولُ أَيْضًا أُميَّة بن الأَسْكَرِ إِذَا لَقِيتَ رَاعِيَيْنِ فِي غَنَمٍ ... أَسِيدَيْنِ يحلفان بنهم, بَينهمَا أشلاء لحمٍ مقتسم ... فَامْضِ وَلا يَأْخُذُكَ بِاللَّحْمِ الْقَرَمْ	Of Nuhm, too, Umayyah ibn-al-Askar says When thou meetest two black shepherds with their sheep, Solemnly swearing by Nuhm, With shreds of flesh between them divided, Go thy way; let not thy gluttony prevail
فَلَمَّا سَمِعَ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَارَ إِلَى الصَّنَمِ فَكَسَرَهُ وَأَنْشَأَ يَقُولُ ذَهَبْتُ إِلَى نهمٍ لأَذْبَحَ عِنْدَهُ ... عَتِيرَةَ نسكٍ كَالَّذِي كُنْتُ أَفْعَلُ فَقُلْتُ لِنَفْسِي حِينَ رَاجَعْتُ عَقْلَهَا ... أَهَذَا إِلَهٌ أَيُّكُمْ لَيْسَ يَعْقِلُ أَبِيتُ فَدِينِي الْيَوْمَ دِينُ محمدٍ ... إِلَهُ السَّمَاءِ الْمَاجِدُ الْمُتَفَضِّلُ ثُمَّ لَحِقَ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْلَمَ وَضَمِنَ لَهُ إِسْلامَ قَوْمِهِ مُزَيْنَةَ	When he heard of the Prophet, he sped to the spot, destroyed the idol, and said I went to Nuhm in order to offer unto it A sacrifice of devotion, as I was wont to do. But on second thought I said to myself, ‘this is but a mute god, dumb and void of wit,’ And refused to sacrifice; from this day my faith is that of Muhammad, Servant of the great God of Heaven, the Excellent Lord. He then followed the Prophet, embraced Islam, and guaranteed to him the conversion of his tribe, the Muzaynah
وَكَانَ لِمُزَيْنَةَ صَنَمٌ يُقَالُ لَهُ نُهْمٌ. وَبِهِ كَانَتْ تُسَمَّى عَبْدُ نهمٍ. وَكَانَ سَادِنُ نهمٍ يُسمى خزاعى بْنَ عَبْدِ نهمٍ مِنْ مُزَيْنَةَ ثُمَّ مِنْ بَنِي عداءٍ	The Muzaynah had an idol called Nuhm. They used to name their children ‘Abd-Nuhm, after it. The cus- todian of Nuhm was called Khuza’i ibn-’Abd-Nuhm of the Muzaynah, and more specifically of the banu-’Ida
وَلَهُ يَقُولُ الشَّنْفَرَى الأَزْدِيُّ, حَلِيفُ فَهْمٍ وَإِنِ امْرأ أَجَارَ عَمْرًا وَرَهْطَهُ ... عَلَيَّ وَأَثْوَابِ الأُقَيْصِرِ يُعْنَفِ	Of it, too, al-Shanfara al-Azdi the confederate (halif) of the banu-Fahm, said By the honored garments of al-Uqaysir! One who hath Come to the aid of ‘Amr and his friends reproacheth me
وَقَالَ ربيع بن ضبع الْفَزارِيّ فإنني وَالَّذِي نغم الْأَنَام لَهُ ... حول الأقيصر تَسْبِيح وتهليل	Of it also Rabi’ ibn-Dab’ al-Fazaril said By him to whom the melodies of mankind rise, And round al-Uqaybir men sing his praise and glory
وَكَانَ لِقُضَاعَةَ ولخمٍ وَجُذَامَ وعاملة وغَطَفَان صَنَمٌ فِي مَشَارِفِ الشَّامِ يُقَالُ لَهُ الأُقَيْصِرُ. وَلَهُ يَقُولُ زُهَيْرُ بْنُ أَبِي سُلْمَى حَلَفْتُ بأنصاب الأقيصر جاهداً... وَمَا سحقت فِيهِ الْمَقَادِيمُ وَالْقَمْلُ	The Qudi’ah, the Lakhm, the Judham, the ‘Amilah, and the Ghatafan had, in the hills of Syria, an idol called al-Uqaysir. Of it Zuhayr ibn-abi-Sulma says I swore by the baetyls of al-Uqaybir a solemn oath, Where the foreparts of the heads and the lice ate shaven
وَكَانَ لِبَنِي الْحَارِثِ بْنِ يشْكر بْنِ مبشرٍ مِن الأَزْدِ صَنَمٌ يُقَالُ لَهُ ذُو الشرى. وَله يَقُول أحد الغطاريف إِذن لَحَلَلْنَا حَوْلَ مَا دُونَ ذِي الشِّرَى ... وَشَجَّ العدى مِنَّا خَمِيسٌ عَرَمْرَمُ	The banu-al-Hairith ibn-Yashkur ibn-Mubashshir of the Azd tribe had an idol called dhu-al-Shara (Du-sares). One of the Ghatarif, referring to it, said We would descend upon the region surrounding dhu-al-Shara, And our mighty army would, then, smite the foe
وَكَانَ لِدَوْسٍ ثُمَّ لِبَنِي مُنْهِبِ بْنِ دَوْسٍ صَنَمٌ يُقَالُ لَهُ ذُو الْكَفَّيْنِ فَلَمَّا أَسْلَمُوا بَعَثَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الطُّفَيْلَ بْنَ عَمْرٍو الدَّوْسِيَّ فَحَرَّقَهُ وَهُوَ يَقُولُ يَا ذَا الْكَفَّيْنِ لَسْتَ مِنْ عِبَادِكَا ... مِيلادُنَا أَكْبَرُ مِنْ مِيلادِكَا إِنِّي حَشَوْتُ النَّارَ فِي فُؤَادِكَا	The Daws, more specifically the banu-Munhib ibn-Daws, had an idol called dhu-al-Kaffayn (he of the two palms). When the banu-Munhib ibn-Dawsj embraced Islam, the Prophet sent al-Tufayl ibn-’Amr al-Dawsi to destroy it. Al-Tufayl set the idol on fire and said O dhu-al-Kaffayn, I am not one of thy servants. Our birth is nobler than thine. I have stuffed thy head with fire and burnt thy shrine
ثُمَّ خرج فِي طلبَهَا حَتَّى جمعهَا وانْصَرَفَ عَنْهُ وَهُوَ يَقُولُ أَتَيْنَا إِلَى سعدٍ لِيَجْمَعَ شَمْلَنَا ... فَشَتَّتَنَا سَعْدٌ, فَلا نَحْنُ مِنْ سعد وَهل سعد إلا صخرة بتنوفةٍ.. من الأَرْض لَا يدعى لِغَيٍّ وَلا رُشْدِ	He then went after them until he gathered them, and returned home saying We came to Sa’d in hope he would unite our ranks, But he broke them up. We will have none of him. Is he not but a rock in a barren land, Deaf to both evil and to good
فَأَقْبَلَ رَجُلٌ مِنْهُم بإبلٍ لَهُ لِيَقِفَهَا عَلَيْهِ يَتَبَرَّكُ بِذَلِكَ فِيهَا فَلَمَّا أَدْنَاهَا مِنْهُ نفرت مِنْهُ وَكَانَ يهراق عَلَيْهِ الدِّمَاء فَذَهَبَتْ فِي كُلِّ وجهٍ وَتَفَرَّقَتْ عَلَيْهِ, وَأَسِفَ فَتَنَاوَلَ حَجَرًا فَرَمَاهُ بِهِ وَقَالَ لَا بَارَكَ اللَّهُ فِيكَ إِلَهًا أَنَفَّرْتَ عَلَيَّ إِبِلِي	Once upon a time a certain man belonging to one of these tribes 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
وَكَانَ لمالكٍ وَمَلْكَانَ ابْنَيْ كِنَانَةَ بِسَاحِلِ جُدَّةَ وَتِلْكَ النَّاحِيَةِ صَنَمٌ يُقَالُ لَهُ سَعْدٌ وَكَانَ صَخْرَةً طَوِيلَةً	The Malik and the Milkan, the two sons of Kinanah, had at the coast of Juddah or somewhere in that region, an idol called Sa’d. It was a long rock
وبلغنا أَنَّ رَسُولَ اللَّهِ عَلَيْهِ السَّلامُ قَالَ لَا تَذْهَبُ الدُّنْيَا حَتَّى تَصْطَكَّ أَلْيَاتُ نِسَاءِ دوسٍ عَلَى ذِي الْخَلَصَةِ يَعْبُدُونَهُ كَمَا كَانُوا يَعْبُدُونَهُ	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 wiggle again around dhu-al-Khalasah and they worship it as they were wont to do before Islam
فَلَمَّا فَتَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَّةَ وَأَسْلَمَتِ الْعَرَبُ وَوَفَدَتْ عَلَيْهِ وُفُودُهَا قَدِمَ عَلَيْهِ جَرِيرُ بْنُ عَبْدِ اللَّهِ مُسْلِمًا. فَقَالَ لَهُ يَا جريرٍ, أَلا تَكْفِينِي ذَا الْخَلَصَةِ؟ فَقَالَ بَلَى. فَوَجَّهَهُ إِلَيْهِ فَخَرَجَ حَتَّى أَتَى بني أَحْمَسَ مِنْ بَجِيلَةَ فَسَارَ بِهِمْ إِلَيْهِ. فَقَاتَلَتْهُ خَثْعَمٌ وَبَاهِلَةُ دُونَهُ. فَقَتَلَ مِنْ سَدَنَتِهِ مِنْ بَاهِلَةَ يَوْمَئِذٍ مِائَةَ رَجُلٍ, وَأَكْثَرَ الْقَتْلَ فِي خَثْعَمٍ, وَقَتَلَ مِائَتَيْنِ مِنْ بَنِي قُحَافَةَ بْنِ عَامر بن خَثْعَمٍ. فَظَفِرَ بِهِمْ وَهَزَمَهُمْ وَهَدَمَ بُنْيَانَ ذِي الْخَلَصَةِ وَأَضْرَمَ فِيهِ النَّارَ فَاحْتَرَقَ. فَقَالَتِ امْرَأَةٌ مِنْ خَثْعَمٍ وَبَنُوأُمَامَةَ بِالْوَلِيَّةِ صُرِّعُوا ... ثُمْلا يُعَالِجُ كُلُّهُمْ أُنْبَوبَا جَاءُوا لِبَيْضَتِهِمْ فَلاقَوْا دُونَهَا ... أُسْدًا تَقُبُّ لَدَى السُّيُوفِ قَبِيبَا قَسَمَ الْمَذَّلَةِ بَيْنَ نِسْوَةِ خَثْعَمٍ ... فِتْيَانُ أَحْمَسَ قِسْمَةً تَشْعِيبَا وَذُو الخلصة الْيَوْم عتبَة بَاب	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. 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 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; while of the banu-Qubafah ibn-’Amir ibn-Khath’am 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-hath’am thereupon said The banu-Umamah, each wielding his spear, Were
فَفِيهَا يَقُولُ خِدَاشُ بْنُ زُهَيْرٍ الْعَامِرِيُّ لِعَثْعَثِ بْنِ وَحْشِيٍّ الْخَثْعَمِيِّ فِي عهدٍ كَانَ بَيْنَهُمْ فغدر بهم وَذَكَّرْتُهُ بِاللَّهِ بَيْنِي وَبَيْنَهُ ... وَمَا بَيْنَنَا مِنْ مدةٍ لَوْ تَذَكَّرَا وَبِالْمَرْوَةِ الْبَيْضَاءِ يَوْمَ تبالةٍ ... وَمَحْبَسَةِ النُّعْمَانِ حَيْثُ تَنَصَّرَا	Khidash ibn-Zuhayr al-’Amiri refers to dhu-al-Khalasah in verses which he addressed to ‘Ath’ath ibn-Wahshi al-Khatli’ami concerning a covenant contracted between them hut violated by the latter. He said I reminded him of the covenant that existed between us twain, And of the age-long friendship which both of us shared; That our witness was God and the White Quartz Idol of Tabalah, And the oath of al-Nu’man when he embraced the faith of Christ
وَكَانَ أَبوهُ قُتِلَ فَأَرَادَ الطّلب بثأره فَأتى ذَا الخلصة فاستقسم عِنْده بالأزلام فَخرج السهْم ينهاه عَن ذَلِك فَقَالَ هَذِه الأبيات وَمن النَّاس من ينحلها امْرأ الْقَيْس ابْن حجر الْكِنْدِيّ	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
وَكَانَ سَدَنَتَهَا بَنُو أُمَامَةَ مِنْ بَاهِلَةَ بْنِ أَعْصَرَ. وَكَانَت تعظمها وتهدى لَهَا خثعم ويجيلة وَأَزْدُ السَّرَاةِ وَمَنْ قَارَبَهُمْ مِنْ بُطُونِ الْعَرَبِ من هوَازن, وَمن كَانَ ببلادهم من الْعَرَب بتبالة.قالَ رجل مِنْهُم لَو كنت يَاذَا الخلص الموتورا ... مثلى وَكَانَ شيخك المقبورا لم تنه عَن قتل العداة زورا	Its custody was in the hands of the banu-Umamah of the Bahilah ihn-A’sur. The Khath’am, the Bajilah, and the Azd of al-Sarah, as well as those Arab sub-tribes of the Hawazin 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 O dhu-al-Khalasah, wert the one wronged, Thy father the one murdered and buried, Thou wouldst not have forbidden the killing of the enemy
وَكَانَ مِنْ تِلْكَ الأَصْنَامِ ذُو الْخَلَصَةِ. وَكَانَ مَرْوَةً بَيْضَاءَ مَنْقُوشَةً عَلَيْهَا كَهَيْئَةِ التَّاجِ .وَكَانَتْ بِتَبَالَةَ بَيْنَ مَكَّةَ وَالْيَمَنِ عَلَى مَسِيرَةِ سَبْعِ ليالٍ مِنْ مَكَّةَ	Among those idols, too, was dhu-al-Khalasah. It was a carved niece of white quartz with something in the form of a crown upon its head. It stood in Tahalah, between Mecca and San’a, at a distance of seven nights’ journey from Mecca
وَكَانَتْ بَنُو مليحٍ مِنْ خُزَاعَةَ وَهُمْ رَهَطُ طَلْحَةَ الطَّلَحَاتِ يَعْبُدُونَ الْجِنَّ. وَفِيهِمْ نَزَلَتْ {إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عباد أمثالكم	The banu-Mulayh of the Khuza’ah tribe (they are the kindreds of Talhat a-Talahat or al-Talhat) were wont to worship the jinn. In reference to them the following verse was revealed Truly they worship ye call on besides God, are, like yourselves, his servants
وَكَانُوا يُسَمُّونَ ذَبَائِحَ الْغَنَمِ الَّتِي يَذْبَحُونَ عِنْدَ أَصْنَامِهِمْ وَأَنْصَابِهِمْ تِلْكَ الْعَتَائِرَ وَالْعَتِيرَةُ فِي كَلامِ الْعَرَب الذَّبِيحَة والمذبح الَّذِي يذبحون فِيهِ لَهَا الْعُتُرَ. فَفِي ذَلِكَ يَقُولُ زُهَيْرُ بْنُ أبي سلمى فزل عَنْهَا وَأَوْفَى رَأْسُ مرقبةٍ ... كَمَنْصِبِ الْعِتْرِ دَمَّى رَأْسَهُ النُّسُكُ	The sheep which they offered and slaughtered before their (34 idols and baetyls were called sacrifices (ata’ir, sing. atirah); the place on which they slaughtered and offered the sacrifice was called an altar, (‘itr). In this connection Zuhayr ibn-abi-Sulma said He moved therefrom and reached a mountain top, Like a high altar sprinkled with the blood of sacrifice
وَكَانَ الَّذين يَفْعَلُونَ من ذَلِكَ فِي أَسْفَارِهِمْ إِنَّمَا هُوَ لِلاقْتِدَاءِ مِنْهُمْ بِمَا يَفْعَلُونَ عِنْدَهَا وَلِصَبَابَةٍ بِهَا	What they did on their travels was a perpetuation of what they did at the Ka’bah, because of their devotion to it
فَكَانُوا يَنْحَرُونَ وَيَذْبَحُونَ عِنْدَ كُلِّهَا وَيَتَقَرَّبُونَ إِلَيْهَا وَهُمْ على ذَلِك عَارِفُونَ بِفَضْلِ الْكَعْبَةِ عَلَيْهَا يَحُجُّونَهَا وَيَعْتَمِرُونَ إِلَيْهَا	The Arabs were wont to offer sacrifices before all these idols, baetyls, and stones. Nevertheless they were aware of the excellence and superiority of the Ka’bah, to which they went on pilgrimage and visitation
فَكَانَ الرَّجُلُ إِذَا سَافَرَ فَنَزَلَ مَنْزِلا أَخَذَ أَرْبَعَةَ أَحْجَارٍ فَنَظَرَ إِلَى أَحْسَنِهَا فَاتَّخَذَهُ رَبًّا وَجَعَلَ ثَلاثَ أَثَافِي لِقِدْرِهِ وَإِذَا ارْتَحَلَ تَركه فَإِذا نَزَلَ مَنْزِلا آخَرَ فَعَلَ مِثْلَ ذَلِكَ	Whenever a traveler stopped at a place or station in order to rest or spend the night, he would select for himself four stones, pick out the finest among them and adopt it as his god, and use the remaining three as supports for his cooking-pot. On his departure he would leave them behind, and would do the same on his other stops
فَإِذا كَانَتْ تَمَاثِيلَ دَعَوْهَا الأَصْنَامَ وَالأَوْثَانَ وَسَمَّوْا طَوَافَهُمْ الدَّوَارَ	Whenever these stones resembled a living form they called then’ idols (asnam) and images (awthan). The act of circumambulating them they called circumrotation (dawar
وَاسْتَهْتَرَتِ الْعَرَبُ فِي عِبَادَةِ الأَصْنَامِ فَمِنْهُمْ مَنِ اتَّخَذَ بَيْتًا, وَمِنْهُمْ مَنِ اتَّخَذَ صَنَمًا, وَمَنْ لَمْ يَقْدِرْ عَلَيْهِ وَلا عَلَى بِنَاءِ بيتٍ نَصَبَ حَجَرًا أَمَامَ الْحَرَمِ وَأَمَامَ غَيْرِهِ مِمَّا اسْتَحْسَنَ, ثُمَّ طَافَ بِهِ كطوافه بِالْبَيْتِ, وسموها الأنصاب	The Arabs were passionately fond of worshipping idols. Some of them took unto themselves a temple around which they centered their worship, while others adopted an idol to which they offered their adoration. The person who was unable to build himself a temple or adopt an idol would erect a stone in front of the Sacred House or in front of any other temple which he might prefer, and then circumambulate it in the same manner in which he would circumambulate the Sacred House. The Arabs called these stones baetyls (ansab
فَلَمَّا بَعَثَ اللَّهُ نَبِيَّهُ وَأَتَاهُمْ بِتَوْحِيدِ اللَّهِ وَعِبَادَتِهِ وَحْدَهُ لَا شَرِيكَ لَهُ قَالُوا أَجَعَلَ الآلِهَةَ إِلَهًا وَاحِدًا إِنَّ هَذَا لِشَيْءٍ عُجَابٍ يَعْنُونَ الأَصْنَامَ	When God sent His Prophet, who came preaching the Unity of God and calling for His worship alone without any associate, the Arabs said, Maketh he the god to be but one god? A strange thing forsooth is this. They had in mind the idol
فَفِي ذَلِكَ يَقُولُ بَلْعَاءُ بْنُ قَيْسِ بْنِ عَبْدِ اللَّهِ بْنِ يَعْمُرَ وَهُوَ الشَّدَّاخُ اللَّيْثِيُّ وَكَانَ أَبْرَص (قَالَ هِشَامُ بْنُ مُحَمَّدٍ أَبُو الْمُنْذِرِ وَحَدَّثَنِي خَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ عَنْ أِبيِه قَالَ قِيلَ لَهُ مَا هَذَا يَا بَلْعَاءُ؟ قَالَ هَذَا سيف الله جلاه) تركت ابْن الحريز على ذمام ... وصحبته تلوذ بِهِ العوافي وَلم يصرف صُدُور الْخَيل إِلَّا ... صوايح من أياتيم ضِعَاف وقرنٍ قَدْ تَرَكْتُ الطَّيْرُ مِنْهُ ... كَمُعْتَنِزِ الْعَوَارِكِ من منَاف	In this connection, Bal’a’ ibn-Qays ibn-’Abdullah ibn-Ya’mar’ (Yamar is al-Shuddakh al-Laythi), who was afflicted with alphosis89 (Hisham ibn-Muhammad abu-al-Mundhir related that Khalid ibn-Sa’id ibn-al-’As had told him on the authority of his father that Bal’a’ was once asked about his affliction and replied, The sword of God has been polished.), said A matchless peer. I no longer augur at its shrine, But stay away as the menstruating women stand afar off from Manaf
قَالَ وَكَانَ لَهُم أَيْضا منَاف. فبه كَانَتْ تُسَمِّي قُرَيْشٌ عَبْدَ مَنَافٍ. وَلا أَدْرِي أَيْنَ كَانَ وَلا مَنْ نَصَبَهُ وَلَمْ تَكُنِ الْحُيَّضُ مِنَ النِّسَاءِ تَدْنُو مِنْ أَصْنَامِهِمْ وَلا تمسح بهَا, إِنَّمَا كَانَت تَقِفُ نَاحِيَةً مِنْهَا	Said abu-al-Mundhir The Quraysh had another idol called Manaf. They were wont to call their children ‘Abd-Manaf, after it. I do not, however, know where it stood, or who erected it. The menstruating women were not allowed to come near the idols or to touch them. Rather, they stood far off
فَقَالَ فِي ذَلِكَ رَاشِدُ بْنُ عَبْدِ اللَّهِ السُّلَمِيُّ قَالَتْ هَلُمَّ إِلَى الْحَدِيثِ فَقُلْتُ لَا ... يَأْبَى الْإِلَه عَلَيْك وَالْإِسْلَام أَو مَا رَأَيْتِ مُحَمَّدًا وَقَبِيلَهُ ... بِالْفَتْحِ حِينَ تُكْسَرُ الأَصْنَامُ لَرَأَيْتِ نُورَ اللَّهِ أَضْحَى سَاطِعًا ... وَالشِّرْكُ يَغْشَى وَجهه الإظلام	In this connection, Rashid ibn-’Abdullah al-Sulami said She asked me to speak, hut I said, ‘No. Neither God nor Islam would approve our speech. Hast thou not seen Muhammad and his men On the day of victory, when the idols were demolished? Then the light of God shone with all its brilliance, And polytheism was submerged in a sea of darkness
فَلَمَّا ظهر رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ فَتْحِ مَكَّةَ دَخَلَ الْمَسْجِدَ وَالأَصْنَامُ مَنْصُوبَةٌ حَوْلَ الْكَعْبَةِ فَجَعَلَ يَطْعَنُ بِسِيَةِ قَوْسِهِ فِي عُيُونِهَا وَوُجُوهِهَا وَيَقُولُ {جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِل كَانَ زهوقاً} ثُمَّ أَمَرَ بِهَا فَكُفِئَتْ عَلَى وُجُوهِهَا, ثُمَّ أخرجت من الْمَسْجِد فَحُرِّقَتْ	When, on the day he conquered Mecca, the Apostle of God appeared before the Ka’bah, he found the idols arrayed around it. Thereupon he started to pierce their eyes with the point of his arrow saying, Truth is come and falsehood is vanished. Verily, falsehood is a thing that vanisheth. He then ordered that they be knocked down, after which they were taken out and burned
والعَيَّارُ رجلٌ من كلب وقع في غَدَاةٍ قَرَّةٍ على جرادٍ. وكان أَثْرَمَ. فجعل يأكل الجراد. فخرجت واحدة من ثَرْمَتِهِ, فقال هذه والله حَيَّةٌ!(يعني لم تَمُتْ). وغنظوك = دفعوك دَفْعَ الجرادةٍ العَيَّارَ	Al-’Ayyar was a man of the Kalb tribe who came upon some locusts and sat down to eat a few of them. Being, how- ever, toothless one locust slipped out of his mouth. Thereupon he cried out saying, By God, it is alive! in other words the locust did not die, but slipped out
وَقَالَ ابْنُ أَدْهَمَ رَجُلٌ مِنْ بَنِي عَامِرِ بْنِ عوفٍ مِنْ كَلْبٍ وَلَقَدْ لَقِيتُ فَوَارِسًا مِنْ قَوْمِنَا ... غَنَظُوكَ غَنْظَ جَرَادَةِ الْعَيَّارِ وَلَقَدْ رَأَيْتُ مَكَانَهُمْ فَكَرِهْتُهُمْ ... كَكَرَاهَةِ الْخِنْزِيرِ لِلإِيغَارِ (قال الإيغار الماء الحار	Ibn-Adh’am80, a man of the banu-’Amir ibn-’Awf of the Kalb tribe, said When one day thou met some of our knights, They cornered thee, but thou slipped out of their hands As a locust once slipped out of al-’Ayyar’s toothless mouth. Henceforth when thou seest their place thou hiest away, As the pig fleeth the boiling water
وَقَالَ الْمُسْتَوْغِرُ فِي كَسْرِهِ رِضًى فِي الإِسْلامِ فَقَالَ وَلَقَدْ شَدَدْتُ عَلَى رِضَاءَ شَدَّةً ... فَتَرَكْتُهَا تَلا تُنَازِعُ أَسْحَمَا وَدَعَوْتُ عَبْدَ اللَّهِ فِي مَكْرُوهِهَا... وَلِمِثْلِ عَبْدِ اللَّهِ يُغْشَى الْمَحْرَمَا	When, in the early days of Islam, al-Mustawghir destroyed Ruda, he said I marched against Ruda and burnt it down, And left it a heap of ashes, charred and black. I called upon ‘Abdullah’s aid for its destruction; Verily if is one like ‘Abdullah who would dare unlawful things to do
وَإِنَّمَا سُمِّيَ الْمُسْتَوْغِرَ لأَنَّهُ قَالَ يَنِشُّ الْمَاءُ فِي الرَّبَلات مِنْهَا ... نشيش الرضف فِي اللَّبَنِ الْوَغِيرِ (قَالَ الْوَغِيرُ الْحَارُّ	He was called al-Mustawghir (irascible, choleric) because he once said the following The water gurgles in the water-skins Like the gurgling (waghir) of the milk when the hot stone is in it thrown
وَذَكَرَ بَعْضُ الرُّوَاةِ أَنَّ رِضًى كَانَ بَيْتًا لِبَنِي رَبِيعَةَ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ فَهَدَمَهُ الْمُسْتَوْغِرُ, وَهُوَ عَمْرُو بْنُ رَبِيعَةَ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ	Some of the traditionists related that Ruda was a temple which belonged to the banu-Rabi’ah ibn-Sa’d ibn-Zayd ibn-Manih. It was destroyed by al-Mustawghir whose real name was ‘Amr ibn-Rabi’ah ibn-Sa’d ibn-Zayd ibn-Manah ibn-Tamim
وَقد كَانَت الْعَرَبُ تُسَمِّي بِأَسْمَاءٍ يَعْبُدُونَهَا. لَا أَدْرِي أَعَبَدُوهَا للأصنام أم لَا مِنْهَا عبد يَا ليل وَعبد غنم وَعبد كلال وَعبد رِضًى	The Arabs were wont to use other names in conjunction with ‘Abd; yet I do not know whether they were after names of idols or not. Among these names were ‘Abd-Yalil, ‘Abd-Ghanm, ‘Abd-Kulal, and ‘Abd-Ruda
ولإسافٍ يَقُول بشر بن أَبى خازم الْأَسدي عَلَيْهِ الطَّيْرُ مَا يَدْنُونَ مِنْهُ ... مَقَامَاتِ الْعَوَارِكِ من إساف	Bishr ibn-Khazim al-Asadi, speaking of Isaf, says Full of awe, they draw not nigh unto it, But stand afar off like the menstruating women before Isa
فَلَهُمَا يَقُولُ أَبُو طَالِبٍ وَهُوَ يَحْلِفُ بِهِمَا حِينَ تَحَالَفَتْ قُرَيْشٌ عَلَى بَنِي هَاشِمٍ فِي أَمْرِ النَّبِيِّ عَلَيْهِ السَّلامُ أَحْضَرْتُ عِنْدَ الْبَيْتِ رَهْطِي وَمَعْشَرِي ... وَأَمْسَكْتُ مِنْ أَثْوَابِهِ بِالْوَصَائِلِ وَحَيْثُ يُنِيخُ الأَشْعَرُونَ رِكَابَهُمْ ... بِمُفْضَى السُّيُولِ مِنْ إسافٍ ونائل (قَالَ والوصائل البرود	Of them abu-Talib said, swearing by them when the Quraysh united against the banu-Hishim in connection with the rise of the Prophet Unto the house of God) I brought my men and my kin, And held fast to the veils of its curtains; Yea, where the banu-al-Ash’ar halt I brought them all, Where the valleys meet and Isaf and Na’ilah stand
فنقلت قُرَيْش الَّذِي كَانَ بِلِصْقِ الْكَعْبَةِ إِلَى الآخَرِ. فَكَانُوا يَنْحَرُونَ وَيَذْبَحُونَ عِنْدَهُمَا	Later, the Quraysh moved the one which stood close to the Ka’bah to the side of the other by Zamzam where they sacrificed to both
وَكَانَ لَهُمْ إِسَافٌ وَنَائِلَةُ لَمَّا مُسِخَا حَجَرَيْنِ وُضِعَا عِنْدَ الْكَعْبَةِ لِيَتَّعِظَ النَّاسُ بِهِمَا, فَلَمَّا طَالَ مُكْثُهُمَا وَعُبِدَتِ الأَصْنَامُ عُبِدَا مَعَهَا. وَكَانَ أَحدهمَا بلصق الْكَعْبَة وَالْآخر فِي مَوضِع زَمْزَم	Among their idols, the Quraysh also had Isif and Na’ilah. On being transformed into petrified form, they were placed by the Ka’bah in order that people might see them and be warned. Finally, as their origin became remote and, therefore, forgotten, and idol worship came into vogue, they were worshipped with the other idols. One of them stood close to the Ka’bah while the other was placed by Zamzam
وَهُوَ الَّذِي يَقُولُ لَهُ أَبُو سُفْيَانَ بْنُ حربٍ حِينَ ظَفِرَ يَوْمَ أحدٍ اعْلُ هُبَلُ أَيْ عَلا دِينُكَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اللَّهُ أَعْلَى وَأَجَلُّ	Hubal was also the same idol which abu-Sufyan ibn-Harb addressed when he emerged victorious after the battle of Uhud, saying Hubal, be thou exalted (i.e. may thy religion triumph); To which the Prophet replied Allah is more exalted and more majestic
وعِنْدَهُ ضَرَبَ عبد الْمطلب بِالْقداحِ على ابْنه عبد الله وَالِد النَّبِي صلى الله عَلَيْهِ وَسلم	It was before Hubal that ‘Abd-al-Muttalib shuffled the divination arrows in order to find out which of his ten children he should sacrifice in fulfilment of a vow he had sworn, and the arrows pointed to his son ‘Abdullah, the father of the Prophet
فَإِذا شكوا فِي مَوْلُود أَهَدَوْا لَهُ هَدِيَّةً ثُمَّ ضَرَبُوا بِالْقِدَاحِ, فَإِن خرج صَرِيح ألحقوه وَإِن خرج ملصق دَفَعُوهُ. وَقِدْحٌ عَلَى الْمَيِّتِ وَقِدْحٌ عَلَى النِّكَاحِ وَثَلاثَةٌ لَمْ تُفَسَّرْ لِي عَلَى مَا كَانَتْ. فَإِذَا اخْتَصَمُوا فِي أمرٍ أَوْ أَرَادُوا سَفَرًا أَوْ عَمَلا أَتَوْهُ فَاسْتَقْسَمُوا بِالْقِدَاحِ عِنْدَهُ, فَمَا خَرَجَ عَمِلُوا بِهِ وَانْتَهَوْا إِلَيْهِ	Whenever the lineage of a new-born was doubted, they would offer a sacrifice to it Hubal and then shuffle the arrows and throw them. If the arrows showed the word pure, the child would be declared legitimate and the tribe would accept him. If, however, the arrows showed the words consociated alien, the child would be declared illegitimate and the tribe would reject him. The third arrow was for divination concerning the dead, while the fourth was for divination concerning marriage. The purpose of the three remaining arrows has not been explained. Whenever they disagreed concerning something, or purposed to embark upon a journey, or undertake some project, they would proceed to it Hubal and shuffle the divination arrows before it. Whatever result they obtained they would follow and do accordingly
وَكَانَ فِي جَوْفِ الْكَعْبَةِ قُدَّامَهُ سَبْعَةُ أقدحٍ. مَكْتُوبٌ فِي أَوَّلِهَا صَرِيحٌ وَالآخَرُ مُلْصَقٌ	It stood inside the Ka’bah. In front of it were seven divination arrows (sing. qidh, pl. qidah or aqduh). On one of these arrows was written pure (sarih), and on another consociated alien (mulsag
وَكَانَ أَوَّلُ مَنْ نَصَبَهُ خُزَيْمَةَ بْنَ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ وَكَانَ يُقَالُ لَهُ هُبَلُ خُزَيْمَةَ	The first to set it up for worship was Khuzaymah ibn-Mudrikah ibn-al-Ya’s’ ibn-Mudar. Consequently it used to be called Khuzaymah’s Hubal
وَكَانَت لقريش أصنام فِي جَوف الْكَعْبَة وحولها. وَكَانَ أَعْظَمُهَا عِنْدَهُمْ هُبَلَ. وَكَانَ فِيمَا بَلَغَنِي مِنْ عَقِيقٍ أَحْمَرَ عَلَى صُورَةِ الإِنْسَانِ مَكْسُورَ الْيَدِ الْيُمْنَى. أَدْرَكَتْهُ قُرَيْشٌ كَذَلِكَ فَجَعَلُوا لَهُ يَدًا مِنْ ذهبٍ	The Quraysh had also several idols in and around the Ka’bah. The greatest of these was Hubal. It was, as I was told, of red agate, in the form of a man with the right hand broken off. It came into the possession of the Quraysh in this condition, and they, therefore, made for it a hand of gold
وَكَانَت قُرَيْش تعظمها, وَكَانَت غنى وباهلة يعبدونها مَعَهم. فَبعث النَّبِي خَالِد ابْن الْوَلِيد فَقطع الشّجر وَهدم الْبَيْت وَكسر الوثن	The Quraysh were wont to venerate al-’Uzza. The Ghani and the Bihilah, too, joined the Quraysh in her worship. The Prophet, therefore, dispatched Khalid ibn-al-Walid, who cut down the trees, destroyed the house, and demolished the idol
وَلَمْ يَكُونُوا يَرَوْنَ فِي الْخَمْسَةِ الأَصْنَامِ الَّتِي دَفعهَا عَمْرو بن لحى وَهِي الَّتِي ذكرهَا الله تَعَالَى فِي الْقُرْآن الْمجِيد حَيْثُ قَالَ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ ويعوق ونسراً كَرَأْيِهِمْ فِي هَذِهِ, وَلا قَرِيبًا مِنْ ذَلِكَ. فَظَنَنْت أَن ذَلِك كَانَ لبعدها مِنْهُم	They did not, however, hold the same regard, or anything approaching it, for the five idols which were introduced by ‘Amr ibn-Luhayy. These are the five idols which God mentioned in the glorious Koran when He said, Forsake not Wadd nor Suwa’, nor Yaghuth and Ya’us and Nasr. This, I believe, was because of their distance from them
وَكلهمْ كَانَ مُعظما لَهَا أَي للعزى	All of them, though, venerated al-’Uzza

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ATHAR: A High-Quality and Diverse Dataset for Classical Arabic to English Translation

Welcome to ATHAR Dataset

The ATHAR dataset is a comprehensive collection of classical Arabic texts translated into English. This dataset contains approximately 66,000 rows of translated texts, including the original Classical Arabic texts and their English translations.

[ Paper ]

License

The ATHAR dataset and weight diffs are licensed under CC BY NC 4.0 Creative Commons NonCommercial (CC BY-NC 4.0).

Attribution

@misc{khalil2024atharhighqualitydiversedataset,
      title={ATHAR: A High-Quality and Diverse Dataset for Classical Arabic to English Translation}, 
      author={Mohammed Khalil and Mohammed Sabry},
      year={2024},
      eprint={2407.19835},
      archivePrefix={arXiv},
      primaryClass={cs.CL},
      url={https://arxiv.org/abs/2407.19835}, 
}

Language codes

Arabic

ISO 639-3: eng
ISO 15924: Arab
Glottocode: arab1395

English

ISO 639-3: ara
ISO 15924: Latn
Glottocode: stan1293

Additional language information

Dictionaries

Lisan al-Arab (لسان العرب)

Author: Ibn Manzur
Description: One of the most comprehensive and authoritative dictionaries of the Arabic language.

Al-Qamus al-Muhit (القاموس المحيط)

Author: Al-Firuzabadi
Description: A highly respected and widely used Arabic dictionary, focusing on classical Arabic lexicon.

Grammars

Al-Kitab (الكتاب)

Author: Sibawayh
Description: The foundational text of Arabic grammar, written by the Persian grammarian Sibawayh.

Workflow

The ATHAR dataset comprises 66K sentences extracted from seminal Classical Arabic texts, expertly translated into English. These texts are cornerstone works spanning diverse genres and historical periods, providing profound insights into Islamic and world history, philosophy, science, medicine, and culture. This rich literary heritage is showcased in our dataset, sourced from the Rasaif website at rasaif.com At the time of data collection and publication of this work, there were no restrictions on scraping and using resources from this website.

Additional guidelines

No Additional Guidelines Were Used

Datasets Summary

The ATHAR dataset is divided into two main subsets: test data and training data.

Name	Description
`Training Data`	Contains 65,043 rows of classical Arabic texts and their English translations, used for training translation models.
`Test Data`	Contains 1,000 rows of classical Arabic texts and their English translations, reserved for evaluating model performance.

Dataset Structure

Each entry in the dataset is represented by a row with the following fields:

Field	Description
`Arabic(str)`	The original text in classical Arabic.
`English(str)`	The English translation of the classical Arabic text.

Loading The Dataset

You can download the dataset directly from HuggingFace or use the following code:

from datasets import load_dataset

athar = load_dataset("mohamed-khalil/ATHAR")

Sample From The Dataset:

Below is a sample from the ATHAR dataset, showcasing a classical Arabic text and its English translation.

Arabic: فَلم يزل الْفلس يعبد حَتَّى ظهرت دَعْوَة النَّبِي عَلَيْهِ السَّلَام فَبعث إِلَيْهِ على ابْن أَبِي طَالِبٍ فَهَدَمَهُ وَأَخَذَ سَيْفَيْنِ كَانَ الْحَارِثُ بن أبي شمرٍ الغساني, ملك غَسَّان قَلَّدَهُ إِيَّاهُمَا, يُقَالُ لَهُمَا مِخْذَمٌ وَرَسُوبٌ(وَهُمَا السَّيْفَانِ اللَّذَانِ ذَكَرَهُمَا عَلْقَمَةُ بْنُ عَبْدَةَ فِي شِعْرِهِ). فَقَدِمَ بِهِمَا عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَقَلَّدَ أَحَدَهُمَا ثُمَّ دَفَعَهُ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ, فَهُوَ سَيْفُهُ الَّذِي كَانَ يَتَقَلَّدُهُ

English: Al-Fals continued to be worshipped until the advent of the Prophet, 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 had mentioned in his poetry), which al-Harith ibn-abi-Shamir, king of Ghassan, had presented al-Fals. ‘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

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Number of rows:

66,043