The Origins of the Islamic State/Part 1/Chapter 7

by Aḥmad ibn Yaḥyá al-Balādhurī

CHAPTER VII

Makkah

The cause of its invasion. When the Prophet made arrangements with the Ḳuraish in the year of al-Ḥudaibiyah and wrote down the statement of the truce^[1] to the effect that he who desires to make a covenant with Muḥammad can do so, and he who desires to make a covenant with Ḳuraish can do so; and that he of the Companions of the Prophet who comes to Ḳuraish should not be returned, and he of the banu-Ḳuraish or their allies who conies to the Prophet should be returned, then those of Kinânah who were present rose and said, "We will enter into a covenant with Ḳuraish, and accept their terms"; but Khuzâʿah said, "We will enter into the covenant of Muḥammad and his contract." Since between ʿAbd-al-Muṭṭalib and Khuzâʿah an old alliance existed, ʿAmr ibn-Sâlim ibn-Ḥaṣîrah-l-Khuzâʿi composed the following verse:

 

"O Allah! I am seeking from Muḥammad
the hereditary alliance of our father and his."^[2]

 

One of the clan of Khuzâʿah hearing one of the clan of Kinânah sing a poem satirizing the Prophet, attacked him and crushed his head. This incident provoked evil and fighting between the two parties. Ḳuraish reinforced banu-Kinânah and together they attacked Khuzâʿah in the night time, thus violating the covenant and the arrangement.

Thereupon, ʿAmr ibn-Sâlim ibn-Ḥaṣîrah-l-Khuzâʿi came to the Prophet and solicited his aid. This led the Prophet to invade Makkah.

The following is taken from a long tradition communicated to us by abu-ʿUbaid al-Ḳâsim ibn-Sallâm on the authority of ʿUrwah:—Ḳuraish made terms with the Prophet, stipulating that both parties promise each other security against treachery and stealth,^[3] so that a man coming on pilgrimage to Makkah or to visit there, or passing on his way between al-Yaman and aṭ-Ṭâʾif is safe; and he of the "polytheists" who passes through al-Madînah on his way to Syria and the East is safe. In this covenant the Prophet included banu-Kaʿb; and Ḳuraish included in their covenant their allies of the banu-Kinânah.

Abu-Sufyân as an envoy. ʿAbd-al-Wâḥid ibn-Ghiyâth from ʿIkrimah:—The banu-Bakr of Kinânah were included in the peace terms of Ḳuraish, and the Khuzâʿah were included in the peace terms of the Prophet. But a fight took place between the banu-Bakr and Khuzâʿah at ʿArafah.^[4] Ḳuraish provided banu-Bakr with arms, and gave them water to drink, and shelter. Some of the Ḳuraish objected saying, "Ye have violated the covenant," yet the others replied, "We have not. By Allah, we did not fight. We only gave them provision, water, and shelter."

They, thereupon, said to abu-Sufyân ibn-Ḥarb, "Go and renew the alliance and reconcile the parties" Abu-Sufyân proceeded to al-Madînah where he met abu-Bakr and said to him, "Abu-Bakr, renew the alliance and reconcile the parties."

Abu-Bakr asked him to see ʿUmar. Accordingly he met ʿUmar and said, "Renew the alliance and reconcile the parties," to which ʿUmar replied, "May Allah cut off the alliance what is still connected and wear out what is still new." Abu-Sufyân then said, "By Allah I never saw a worse head of a tribe than thou!" Thence he went to Fâṭimah who asked him to meet ʿAli. This he did and made the same request. ʿAli replied, "Thou art the sheikh of Ḳuraish and its chief. Renew therefore the alliance and reconcile the parties." Abu-Sufyân then clapped his right hand against the left saying, "I have renewed the alliance and reconciled the parties."

He then left and came to Makkah. The Prophet had said, "Abu-Sufyân is coming. He returns satisfied without having effected any result." When he returned to the people of Makkah he told them what had happened and they said, "By Allah we know none more foolish than thou. Thou dost bring us neither war that we may be warned, nor peace that we may feel safe."

Khuzâʿah then came to the Prophet and complained of what had befallen them. The Prophet said, "I was ordered to secure one of the two towns Makkah or aṭ-Ṭâʾif." Thereupon, the Prophet ordered that the march be commenced. Thus he set out with the Companions saying, "O Allah, strike upon their ears [with deafness] that they may not hear,^[5] so that we may take them by surprise!" The Prophet pressed the march until he camped at Marr aẓ-Ẓahrân. Ḳuraish had asked abu-Sufyân to return. When he [abu-Sufyân] got to Marr aẓ-Ẓahrân and saw the fires and the tents he said, "What is the matter with the people? They seem like the people celebrating the night of ʿArafah." Saying this, he was surrounded by the Prophet's horsemen, who took him prisoner; and he was brought before the Prophet. ʿUmar came and wanted to execute him, but al-ʿAbbâs prevented him and he [abu-Sufyân] embraced Islâm and presented himself before the Prophet. When the time for morning prayer came, the Moslems bestirred themselves for ablution before prayer. "What is the matter?" said abu-Sufyân to al-ʿAbbâs ibn-ʿAbd-al-Muṭṭalib, "Do they mean to kill me?" "No," answered al-ʿAbbâs, "they have risen for prayer." As they began to pray, abu-Sufyân noticed that when the Prophet knelt they knelt; when he prostrated himself, they prostrated themselves; upon which he remarked, "By Allah I never saw, as I did to-day, the submissiveness of a people coming from here and there—not even in the case of the noble Persians, or the Greeks who have long fore-locks."^[6]

Al-ʿAbbâs asked the Prophet saying, "Send me to the people of Makkah that I may invite them to Islâm." No sooner had the Prophet sent him than he called him back saying, "Bring my uncle back to me, that the 'polytheists' may not kill him." Al-ʿAbbâs, however, refused to return until he came to Makkah and made the following statement: "O ye people, embrace Islâm and ye shall be safe. Ye have been surrounded on all sides. Ye are confronted by a hard case that is beyond your power.^[7] Here is Khâlid in the lower part of Makkah, there is az-Zubair in the upper part of it, and there is the Prophet of Allah at the head of the Emigrants, Anṣâr and Khuzâʿah." To this Ḳuraish replied, "And what are Khuzâʿah with their mutilated noses!"

The entrance into Makkah. ʿAbd-al-Wâḥid ibn-Ghiyâth from abu-Hurairah:—The spokesman of Khuzâʿah repeated the following verse before the Prophet:

 

"O Lord, I am seeking from Muḥammad
the hereditary alliance between our father and his.
Reinforce therefore, with Allah's guidance, a mighty victory,
and summon the worshippers of Allah, and they will come for help."^[8]

 

Ḥammâd states on the authority of ʿIkrimah that Khuzâʿah called the Prophet as he was washing himself, and the Prophet replied, "Here I am!"

According to al-Wâḳidi among others, a band of Ḳuraish took up arms on the day of the conquest [of Makkah] saying, "Never shall Muḥammad enter the city except by force." Accordingly, Khâlid ibn-al-Walîd led the fight against them and was the first to receive the order of the Prophet to enter.^[9] So he killed twenty-four men from [the tribe of] Ḳuraish and four from [the tribe of] Hudhail. Others state that twenty-three men from Ḳuraish were killed on that day and the rest took to flight seeking refuge in the mountain heights which they climbed. Of the Companions of the Prophet, Kurz ibn-Jâbir al-Fihri, and Khâlid al-Ashʿar al-Kaʿbi suffered martyrdom on that day. According to Hishâm ibn-al-Kalbi, however, the latter of the martyrs was Ḥubaish al-Ashʿar ibn-Khâlid al-Kaʿbi^[10] of the tribe of Khuzâʿah.

Abu-Hurairah describes the conquest. Shaibân ibn-abi-Shaibah-l-Ubulli from ʿAbdallâh ibn-Rabâḥ:—A number of deputations came to call on Muʿâwiyah. It was in Ramaḍân, and we used to prepare food for one another. Abu-Hurairah was one of those who often invited us to his dwelling-place. I [ibn-Rabâḥ] therefore prepared a meal and invited them. Then abu-Hurairah asked, " Shall I, O Anṣâr, amuse you with a narrative concerning you?" and he went on to describe the conquest of Makkah as follows: "The Prophet advanced until he came to Makkah. At the head of one of the two wings of the army, he sent az-Zubair, at the head of the other, Khâlid ibn-al-Walîd, and of the infantry abu-ʿ'Ubaidah ibn-al-Jarrâḥ. The way they took was through the bottom of the valley. The Prophet was at the head of his cavalry detachment. On seeing me the Prophet called, 'Abu-Hurairah,' and I replied, 'Here I am, Prophet of Allah.' 'Summon the Anṣâr,' said he, 'and let no one come but my Anṣâr.' I summoned them and they came around. In the meantime, Ḳuraish had gathered their mob and followers saying, 'Let us send these ahead. If they win, we will join them; and if defeated, we shall give whatever is demanded.' 'Do ye see' said the Prophet, 'the mob of Ḳuraish?' 'We do,' answered the Anṣâr. He then made a sign with one hand over the other as if to say, 'kill them.' To this the Prophet added, 'Meet me at aṣ-Ṣafa.' Accordingly we set out, each man killing whomever he wanted to kill, until abu-Sufyân came to the Prophet saying, 'O Prophet of Allah, the majority of Ḳuraish is annihilated. There is no more Ḳuraish after this day.'^[11] The Prophet thereupon announced, 'He who enters the house of abu-Sufyân is safe, he who closes his own door is safe, and he who lays down his arms is safe.' On this the Anṣâr remarked one to the other, 'The man is moved by love to his relatives and compassion on his clan.' The Prophet at this received the inspiration which we never failed to observe whenever it came. He therefore said: 'O ye Anṣâr, ye have said so and so …' 'We have, Prophet of Allah,' replied the Anṣâr. 'Nay,' said the Prophet, 'I am the slave of Allah and his Prophet. I have immigrated to Allah and to you. 'My life is your life; my death is your death!' Hearing this, the Anṣâr began to weep saying, 'By Allah, we said what we said only in our anxiety to spare the Prophet of Allah.' The people then crowded to the house of abu-Sufyân and closed its doors laying down their arms. The Prophet proceeded to the 'stone' and laid hold of it. He then made the circuit of the 'House' and came, with a bow in his hand held at its curved part, to an idol at the side of the Kaʾbah. He began to stab the eye of the idol saying, 'Truth has come and falsehood has vanished, it is the property of vanity to vanish.'^[12] When the circuit was done, he came to aṣ-Ṣafa, climbed it until he could see the 'House,' and he raised his hand praising Allah and praying."

The Prophet's orders. Muḥammad ibn-aṣ-Ṣabbâḥ from ʿUbaidallâh ibn-ʿAbdallâh ibn-ʿUtbah:—On the occasion of the conquest of Makkah, the Prophet made the following statement, "Slay no wounded person, pursue no fugitive, execute no prisoner; and whosoever closes his door is safe."

Ibn-Khaṭal proscribed. Al-Wâḳidi states that the invasion in which the conquest was effected was carried on in the month of Ramaḍân in the year 8. On that occasion the Prophet remained in Makkah to the time of the festival at the end of Ramaḍân, after which he proceeded to invade Ḥunain. To the governorship of Makkah he assigned ʿAttâb ibn-Asîd ibn-abi-l-ʿÎṣ ibn-Umaiyah, and ordered the demolishing of the idols and the effacement of the pictures that stood in the Kaʿbah. He also said, "Put ibn-Khaṭal to death, even if ye find him holding the curtains of the Kaʿbah." Accordingly, abu-Barzah^[13]-Aslami put him to death. According to abu-al-Yaḳẓân, however, the name of ibn-Khaṭal was Ḳais, and the one who put him to death was abu-Shiryâb al-Anṣâri. This ibn-Khaṭal had two female slave-singers who always sang poems satirizing the Prophet. One of them was killed, and the other lived to the time of ʿUthmân when a rib of hers was broken and caused her death.

Miḳyas ibn-Ṣubâbah proscribed. Numailah ibn-ʿAbdallâh al-Kinâni killed Miḳyas ibn-Ṣubâbah-l-Kinâni, the Prophet having announced that whosoever finds him may kill him. The Prophet did this for the following reason: Miḳyas had a brother, Hâshim ibn-Ṣubâbah ibn-Ḥazn, who embraced Islâm and witnessed with the Prophet the invasion made on al-Muraisîʿ. Hâshim was mistaken by one of the Ansâr for a "polytheist" and killed. Miḳyas thereupon came to the Prophet and the Prophet decreed that the relatives of the slayer responsible for the bloodwit should pay it. Miḳyas received the bloodwit and became Moslem. Later he attacked his brother's slayer, slew him and took to flight, after which he apostatised from Islam and said:

 

"My soul has been healed by having him lie,
deep in the blood flowing from his veins his clothes soaked,
I took revenge on him by force leaving it,
for the leaders of banu-an-Najjâr, the high in rank, to pay his bloodwit,
thereby I attained my ambition, and satisfied my vengeance,
and I was the first to forsake Islâm."^[14]

 

Al-Ḥuwairith proscribed. ʿAli ibn-abi-Ṭâlib killed al-Ḥuwairith ibn-Nuḳaidh ibn-Bujair^[15] ibn-ʿAbd ibn-Ḳusai, the Prophet having declared that whosoever finds him may kill him.

Ibn-Khaṭal's slave-singers. Bakr ibn-al-Haitham from al-Kalbi:—A female slave-singer owned by Hilâl ibn-ʿAbdallâh, i. e., ibn-Khaṭal al-Adrami of the banu-Taim, came to the Prophet in disguise. She embraced Islâm and acknowledged the Prophet as chief. Not knowing who she was, the Prophet did not molest her. The other singer of Hilâl was killed. Both singers, however, used to sing satires against the Prophet.

Ibn-as-Zibaʿra embraces Islam. Ibn-az-Zibaʿra as-Sahmi embraced Islam before the Moslems had chance to kill him, and sang poems in praise of the Prophet. On the day of the conquest of Makkah the Prophet declared his blood lawful, but he was not molested.

The Prophet's khuṭbah. Muḥammad ibn-aṣ-Ṣabbâḥ al-Bazzâz from al-Ḳâsim ibn-Rabîʿah:—On the day of the battle of Makkah the Prophet delivered the following khuṭbah [speech]: "Praise be to Allah who made his promise true, and gave his army victory^[16] and all alone defeated the 'confederates.' Verily every privilege of pre-Islamic time and every blood and every claim lie under my feet with the exception of the custody of the 'House'^[17] and the providing of the Pilgrims with beverage."

Khalaf al-Bazzâr from ʿAbdallâh ibn-ʿAbd-ar-Raḥmân's sheikhs:—On the day of the conquest of Makkah the Prophet asked Ḳuraish, "What think ye?"^[18] to which they replied, "What we think is good, and what we say is good. A noble brother thou art, and the son of a noble brother. Thou hast succeeded." The Prophet then said, "My answer is that given by my brother Joseph,^[19] 'No blame be on you this day. Allah will forgive you; for he is the most merciful of the merciful.' Verily every debt, possession, and privilege of pre-Islam lie under my feet with the exception of the custody of the 'House' and providing the pilgrims with beverage."

Shaibân from ʿAbdallâh ibn-ʿUbaid ibn-ʿUmair:—The Prophet said in his khuṭbah, "Yea, all Makkah is inviolable. What is between its two rugged mountains was not lawful for any one before me, nor will it be made for any after me. To me it was made lawful for only one hour on one day. Its fresh herbage shall not be cut, its thorny trees shall not be felled, its game shall not be chased, what is found^[20] in it shall not be kept unless previous announcement has been made of the find." Al-ʿAbbâs said, "From this should be excluded the idhkhir plant^[21] to be used by our jewelers, blacksmiths and as a means of cleansing^[22] our houses." The Prophet then added, "The idhkhir is excluded."

Yûsuf ibn-Mûsa-l-Ḳaṭṭân from ibn-ʿAbbâs:—The Prophet said, "The fresh herbage of Makkah shall not be cut, its trees shall not be felled." "With the exception of the idhkhir plant," remarked al-ʿAbbâs, "which is for the blacksmiths^[23] and for the cleansing of the houses." This the Prophet allowed.

ʿUmar advised not to confiscate the treasure. Shaibân from al-Ḥasan:—ʿUmar wanted to seize the treasure of the Kaʿbah to use it in the cause of Allah. But Ubai ibn-Kaʿb al-Anṣâri turned to him and said: "Before thee, 'Commander of the Believers' came thy two companions;^[24] who would have surely done so, if it were an act of virtue."^[25]

Makkah inviolable. ʿAmr an-Nâḳid from Mujâhid:^[26]—"Makkah is inviolable," said the Prophet, "It is not legal either to sell its dwellings or to rent its houses."

The dwelling places of Makkah not to be rented. Muḥammad ibn-Ḥâtim al-Marwazi from ʿÂʾishah who said, "Once I said to the Prophet, 'Build for thee, Prophet of Allah, a house in Makkah that will protect thee against the sun,' to which he replied, 'Makkah is the dwelling place only of those who are already in it.'"

Khalaf ibn-Hishâm al-Bazzâr from ibn-Juraij who said, "I have read a letter written by ʿUmar ibn-ʿAbd-al-ʿAzîz in which the renting of houses in Makkah is prohibited."

Abu-ʿUbaid from ibn-ʿUmar:—The latter said: "The whole of al-Ḥaram is a place of worship."^[27]

ʿAmr an-Nâḳid from ʿAbd-al-Malik ibn-abi-Sulaimân:—A message written by ʿUmar ibn-ʿAbd-al-ʿAzîz to the chief of Makkah reads: "Let not the inhabitants of Makkah receive rent for their houses because it is not legal for them."

The following tradition regarding the text, "Alike for those who abide therein and for the stranger^[28]" was communicated to us by ʿUthmân ibn-abi-Shaibah from ʿAbd-ar-Raḥmân ibn-Sâbit:—By the stranger is meant the pilgrims and visitors who go there and who have equal right in the buildings, being entitled to live wherever they want, provided none of the natives of Makkah goes out of his home.

The following tradition regarding the same text was communicated to us by ʿUthmân on the authority of Mujâhid:—The inhabitants of Makkah and other people are alike so far as the dwellings are concerned.

ʿUthmân and ʿAmr from Mujâhid:—ʿUmar ibn-al-Khaṭṭâb once said to the people of Makkah, "Make no doors for your houses that the stranger may live wherever he wants."

ʿUthmân ibn-abi-Shaibah and Bakr ibn-al-Haitham from abu-Ḥaṣîn.—The latter said, "I once told Saʿid ibn-Jubair in Makkah that I wanted to 'abide therein' to which he replied, 'Thou art already abiding therein' and he read, 'Alike for those who abide therein and for the stranger.'"

The following tradition in explanation of the same text was communicated to us by ʿUthmân on the authority of Saʿîd ibn-Jubair:—All people in it are alike whether they are the inhabitants of Makkah or of some other place.

Muḥammad ibn-Saʿd from al-Wâḳidi:—Many cases were brought before abu-Bakr ibn-Muḥammad ibn-ʿAmr ibn-Ḥazm regarding the rents of the houses of Makkah, and abu-Bakr in each case judged against the tenant. This too is the view of Mâlik and ibn-abi-Dhiʾb. But according to Rabîʿah and abu-az-Zinâd, there is no harm in taking money for renting houses or for selling dwellings in Makkah.^[29]

Al-Wâḳidi said, "I saw ibn-abi-Dhiʾb receiving the rent of his house in Makkah between aṣ-Ṣafa and al-Marwah."

It was said by al-Laith ibn-Saʿd, "Whatever has the form of a house its rent is legal for its proprietor. As for the halls, the roads, the courts, and the abodes that are in a state of ruins, he who comes to them first can have them first without rent."

A tradition to the same effect was transmitted to me by abu-ʿAbd-ar-Raḥmân al-Awdi on the authority of ash-Shâfiʿi.

Said Sufyân ibn-Saʿîd ath-Thauri: "To rent a house in Makkah is illegal"; and he insisted on that.

According to al-Auzâʿi, ibn-abi-Laila and abu-Ḥanîfah, if the rent is made during the nights of the Pilgrimage it is void, but if it is in other nights, whether the one who hires is a neighbor or not, it is all right.

According to certain followers of abu-Yûsuf, its rent is absolutely legal. The one "abiding therein" and the "stranger" are alike only as regards making the circuit of the "House."

The plants of the Ḥaram. Al-Ḥusain ibn-ʿAli ibn-al-Aswad from ʿAbd-ar-Raḥmân ibn-al-Aswad:—The latter found no harm in gathering vegetables, cutting, eating or making any other use of anything else planted by man in Makkah be it palm-trees or otherwise. He only disapproved of this being done with trees and plants that grow of their own accord without the agency of man. From this category al-idhkhir was excluded. According to al-Ḥasan ibn-Ṣâliḥ, ʿAbd-ar-Raḥmân allowed it in the case of rotten trees that have decayed and fallen to pieces.

According to the view of Mâlik and ibn-abi-Dhiʾb, as stated by Muḥammad ibn-ʿUmar al-Wâḳidi, regarding the legality or illegality of felling a tree of the Ḥaram, it is wrong at all events; but if the man who does it is ignorant he should be taught and receive no penalty; if he knows but is impious, he should be punished without paying the value of the trees. He who cuts it may have it for his use. According to abu-Sufyân ath-Thauri and abu-Yûsuf, he should pay the value of the tree he cuts and cannot have the wood for his use. The same view is held by abu-Ḥanîfah.

According to Mâlik ibn-Anas and ibn-abi-Dhiʾb, there is no harm in cutting the branches of the thumâm plant and the ends of the senna plant from the Ḥaram to be used as medicine or tooth-picks.

According to Sufyân ibn-Saʿîd, abu-Ḥanîfah, and abu-Yûsuf, whatever in the Ḥaram is grown by man or was grown by him can be cut with impunity; whatever is grown without the agency of man, its cutter should be responsible for its value.

"I once," said al-Wâḳidi," asked ath-Thauri and abu-Yûsuf regarding the case of one who plants in the Ḥaram something that is not ordinarily grown and which he tends until it grows high, would it be right for him to cut it. They answered in the affirmative. Then I asked about the case of a tree that may grow of its own accord in his garden and that does not belong to the category of trees planted by man, and they said, 'He can do with it whatever he likes.'"

Muḥammad ibn-Saʿd from al-Wâḳidi:—The latter said, "It has been reported to us that ibn-ʿUmar used to eat in Makkah vegetables grown in the Ḥaram."

Muḥammad ibn-Saʿd from Muʿâdh ibn-Muḥammad:—The latter said, "I have seen on the table of az-Zuhri vegetables grown in the Ḥaram."

"No pilgrim or visitor of the Ḥaram," said abu-Ḥanîfah, "shall have his camel graze in the Ḥaram, nor shall he cut grass for it." The same view is held by Zufar. But Mâlik, ibn-abi-Dhiʾb, Sufyân, abu-Yûsuf and ibn-abi-Sabrah are of the opinion that there is no harm in having the animals graze, but the man should not cut the grass for them. Ibn-abi-Laila, however, holds that there is no harm in having someone cut the grass.

ʿAffân and alʿAbbâs ibn-al-Walîd an-Narsi from Laith:—ʿAṭâʾ found no harm in using the vegetables of the Ḥaram as well as what is planted therein including the branches and the tooth-picks, but Mujâhid disapproved of it.

The history of the Ḥaram-mosque. The Ḥaram-mosque at the time of the Prophet and abu-Bakr had no wall to surround it. When ʿUmar, however, became caliph and the number of the Moslems increased, he enlarged the mosque and bought certain houses which he demolished to increase its size. Certain neighbors of the mosque refused to sell their houses and ʿUmar had to demolish their houses, the prices of which he deposited in the treasury of al-Kaʿbah until they took them later.^[30] Moreover he raised around the mosque a low wall not higher than a man's stature. On this wall the lamps were put. When ʿUthmân ibn-ʿAffân became caliph, he purchased certain dwellings and thereby enlarged the mosque. Certain people whose dwellings he seized after depositing their prices, met him near the "House" with loud protests, upon which ʿUthmân addressed them as follows: "It is only my compassion on you and my leniency in dealing with you that made you venture to do this against me. ʿUmar did exactly what I am doing but ye kept silent and were satisfied." He then ordered them to jail where they remained until ʿAbdallâh ibn-Khâlid ibn-Asîd^[31] ibn-abi-l-ʿÎṣ spoke to him on their behalf and they were released.

It is reported that ʿUthmân was the first to erect the porches of the mosque, which he did on the occasion of enlarging it.

In the days of Abraham, Jurhum and the ʿAmâlîḳ, the bottom of the door of the Kaʿbah was level with the ground until it was built by Ḳuraish, at which time abu-Ḥudhaifah ibn-al-Mughîrah said, "Raise, people, the door of the Kaʿbah, so that no one may enter without a ladder. Then would no man whom ye do not want to enter be able to do so. In case some one ye hate should come, ye may throw him down, and he will fall injuring those behind." The suggestion was followed by Ḳuraish.

When ʿAbdallâh ibn-az-Zubair ibn-al-ʿAuwâm fortified himself in the Ḥaram-mosque, taking refuge in it against al-Ḥuṣain ibn-Numair as-Sakûni who was fighting with a Syrian army, one of ʿAbdallâh's followers carried one day burning fibres of a palm-tree on the top of a lance. The wind being violent, a spark flew and attached itself to the curtains of the Kaʿbah and burnt them. As a result, the walls were cracked, and turned black. This took place in the year 64. After the death of Yazîd ibn-Muʿâwiyah and the departure of al-Ḥuṣain ibn-Numair to Syria, ibn-az-Zubair ordered that the stones that had been thrown into it^[32] be removed, and they were removed. He then demolished the Kaʿbah, and rebuilt it on its old foundation, using stones in the building. He opened two doors on the ground, one to the east, and the other to the west; one for entrance and the other for exit. In building it he found that the foundation was laid on al-Ḥijr.^[33] His object was to give it the shape it had in the days of Abraham, as it had been described to him by ʿÂʾishah, the mother of the believers, on the authority of the Prophet.^[34] The doors of the Kaʿbah, ibn-az-Zubair plated with gold, and its keys he made of gold. When al-Ḥajjâj ibn-Yûsuf fought on behalf of ʿAbd-al-Malik ibn-Marwân and killed ibn-az-Zubair, ʿAbd-al-Malik wrote to al-Ḥajjâj ordering him to rebuild the Kaʿbah and the Ḥaram-mosque, the stones hurled at it having made cracks in the walls. Accordingly, al-Ḥajjâj pulled the Kaʿbah down and rebuilt it according to the shape given it by Ḳuraish, removing all stones thereof. After this ʿAbd-al-Malik often repeated, "I wish I had made ibn-az-Zubair do with the Kaʿbah and its structure what he voluntarily undertook to do!"^[35]

The cover of the Kaʿbah. In pre-Islamic times the cover of the Kaʿbah consisted of pieces of leather and maʿâfir^[36] cloth. The Prophet covered it with Yamanite cloths, ʿUmar and ʿUthmân clothed it in Coptic cloths, and Yazîd ibn-Muʿâwiyah clothed it in Khusruwâni silk.^[37] After Yazîd, ibn-az-Zubair and al-Ḥajjâj clothed it in silk. The Umaiyads during a certain part of their rule, clothed it in robes offered as tribute by the people of Najrân. The Umaiyads used to strip^[38] the Kaʿbah of its old covers when the cloths of silk were put on. At last came al-Walîd ibn-ʿAbd-al-Malik who amplified the Ḥaram-mosque and conveyed to it columns of stone and marble, and mosaic. According to al-Wâḳidi, al-Manṣûr added to the mosque during his caliphate and rebuilt it. This took place in the year 139.

The reconstruction of the two mosques. It has been stated by ʿAli ibn-Muḥammad ibn-ʿAbdallâh al-Madâʾini, that Jaʿfar ibn-Sulaimân ibn-ʿAli ibn-ʿAbdallâh ibn-al-ʿAbbâs was made by al-Mahdi governor over Makkah, al-Madînah and al-Yamâmah. Jaʿfar enlarged the two mosques of Makkah and al-Madînah and rebuilt them.

Al-Mutawakkil—Jaʿfar ibn-abi-Isḥâḳ al-Muʿtaṣim-Billâh ibn-ar-Rashîd Harûn ibn-al-Mahdi—renewed the marble of the Kaʿbah, made a belt of silver around it, plated its walls and ceiling with gold—-which act was unprecedented—, and clothed its pillars with silk.^[39]

Footnotes

1. Wâḳidi, Maghâzi, p. 387; Hishâm, pp. 746–747, 803.
2. Hishâm, p. 806; Wâḳidi, Maghâzi, p. 402; Fâkihi, p. 42.
3. Hishâm, p. 747; Caetani, vol. ii, p. 106; Wâḳidi, tr. Wellhausen, p. 257, note 1; and Fâʾiḳ, vol. ii, p. 114.
4. Hishâm, p. 803; Fâkihi, pp. 49 and 144–145; Yâḳût, vol. iii, p. 646.
5. Cf. Kor., 18: 10.
6. Fâkihi, p. 155; Wâḳidi, Maghâzi, p. 405.
7. Fâkihi, p. 150; Fâʾiḳ, vol. i, p. 338.
8. Ṭabari, vol. i, pp. 1621–1622.
9. Fâkihi, p. 153, seq.
10. "Khunais ibn-Khâlid" in Hishâm, p. 817.
11. Fâkihi, p. 154.
12. Kor., 17: 83.
13. Al-Wâḳidi, p. 414, calls him abu-Bardah; cf. ibn-Duraid, Kitâb al-Ishtiḳâḳ, p. 66; Nawâwi, Tahdhîb al-Asmâʾ, p. 788; Hishâm, p. 819.
14. Mawardi, pp. 229–230.
15. Hishâm, p. 819.
16. Hishâm, p. 821.
17. The sanctuary at Makkah; Azraḳi, p. 17 seq.
18. Ṭabari, vol. i, p. 1642.
19. Kor., 12: 92.
20. Abu-Isḥâḳ ash-Shirâzi, at-Tanbîh, p. 156.
21. A sweet rush resembling papyrus used for roofing houses.
22. Ar. ṭuhûr, according to other readings ẓuhûr "and for the roofs." See Wâḳidi, tr. Wellhausen, pp. 338–339.
23. Ar. ḳuyûn; Azraḳi, p. 85, has ḳubûr "graves".
24. Muḥammad and abu-Bakr.
25. Caetani, vol. ii, p. 129, note 1.
26. ibn-Jabr; see an-Nawâwi, p. 540.
27. Azraḳi, p. 5 seq.
28. Kor.. 22: 25.
29. Cf. Ḳuṭb-ad-Din, al-Iʿlâm, p. 17.
30. Azraḳi, p. 307.
31. or Usaid; see Azraḳi, p. 307.
32. Cf. Ḳuṭb-ad-Din, p. 81.
33. The space comprised by the curved wall al-Ḥatim, which encompasses the Kaʿbah on the north-west side.
34. Ḳuṭb-ad-Din, p. 81.
35. Ḳuṭb-ad-Din, p. 81.
36. A tribe in al-Yaman. See Nihâyah, vol. iii, p. 109; and cf. Yâḳût, vol. iv, p. 282.
37. Cf. Azraḳi, p. 176; Ḳuṭb-ad-Din, p. 68.
38. Azraḳi, p. 180.
39. Ḳuṭb-ad-Din, p. 54.