# Book of Idols

The Book of Idols ( ‹See RfD› Kitāb al-ʾAṣnām), written by the Arab scholar Hisham ibn al-Kalbi (737–819), is the most popular of the Islamic-era works about the gods and rites of pre-Islamic Arab religions. The book portrays pre-Islamic Arabian religion as predominantly polytheistic and guilty of idol worship (idolatry) before the coming of Muhammad, including at the Kaaba, the pre-eminent shrine of Mecca. This, for Ibn al-Kalbi, was a degraded state of religious practice since the pure monotheism that, in Islamic religion, was instituted by Abraham (a hanif) when the Kaaba was founded.

## Overview

The Book of Idols is essentially an itemized list of short descriptions of idols and sanctuaries in pre-Islamic Arabia. For each idol, he describes their geography and tribe. Sometimes Ibn al-Kalbi offers additional information, such as how the idol was destroyed in the Islamic era. In the primary manuscript, the text is 56 pages and each page contains 12 lines. The longest entry is about the goddess al-Uzza, mentioned in Surah 53 as one of the "Daughters of Allah" alongside Al-Lat and Manat. Ibn al-Kalbi says that the cult of al-Uzza was centered in Mecca, Al-Lat in Taif, and Manat in Medina. The entries on these goddesses appear sequentially (one after the other), as do the five entries on the five pagan deities of Surah 71. Beyond this, no other organizing principle appears in the text to govern the order in which Ibn al-Kalbi discusses local idols. In addition, Ibn al-Kalbi occasionally cites pre-Islamic Arabic poetry and, more rarely, the Quran. Entries are sometimes interrupted to explain the origins of idolatry after God's introduction of monotheism with Abraham.

## Composition and authorship

The Book of Idols is considered a composite work comprising materials from many sources. It emerged as a result of accretion, reworkings, and interpolation, which resulted in the production of repetitions, variations, and interruptions in the text. On a number of occasions, the text treats the same subject more than once, in each case offering a contradictory account. Nyberg argued that the core of the Book goes back to Ibn al-Kalbi, transmitted through Abu Bakr Ahmad ibn Muhammad al-Jawhari (d. 944–45), whose name appears as the final link in the shorter isnads (chains of transmission) that are listed in the second half of the text. Al-Jawhari is thought here to have added to Ibn al-Kalbi's core several reports that he thought also, in some way, went back to Ibn al-Kalbi. Later, an appendix with information about more idols was also added to the text. Other recensions of the text have not survived but are likely to have existed. Yaqut al-Hamawi (d. 1229) quoted the text at length, and these quotations contain some material not found in manuscripts of the Book of Idols. Ibn al-Kalbi therefore cannot be considered the author of the work, which is a centuries-long accumulation of individual reports.

## Discovery

In the first half of the 20th century, Ahmad Zaki Pasha, the Egyptian philologist, discovered the text; he bought the sole extant manuscript at auction in Damascus and the manuscript, one of many in his extensive collection, was donated to the state after his death in 1934. Zaki Pasha announced his discovery at the XIVth International Congress of Orientalists.

## Themes
### Arabia's religious landscape

Quran 71:23 names five pagan deities: Wadd, Suwāʿ, Yaghūth, Yaʿūq and Nasr. Ibn al-Kalbi, along with Ibn Ishaq, associates their worship with South Arabia. By contrast, the northern and central Arabian tribes preferred the "Daughters of Allah", al-Lāt, al-‘Uzzā and Manāt (named in Quran 53:19–20). Altogether, the eight Quranic pagan deities are represented as dominating the religious scene of pre-Islamic Arabia, although the Daughters had a higher status due to their closer proximity to the Hejaz. According to Ibn al-Kalbi, the North Arabian tribe Nizār commonly exclaimed:
   ‘Here I am, Allāh! Here I am! (Labbayka Allāhumma! Labbayka!) Here I am! You have no partner (sharīk) save one who is yours! You have dominion over him and over what he possesses.’ They were used to declare his unity through the talbiyāt while associating their gods with him, placing their affairs in his hand.
At the same time, while Arabia worshiped idols, Ibn al-Kalbi claims that remnants of Abraham's pure monotheism survived among people called hanifs. Therefore Ibn al-Kalbi wrote:
   But [in spite of the idolatry and polytheism which had spread among the Arabs] there were survivals of the time of Abraham and Ishmael which they [the Arabs] followed in their rituals – revering the sanctuary, circumambulating it, ḥajj, ʿumra, standing upon ʿArafa and Muzdalifa, offering beasts for sacrifice, and making the ihlāl [i.e., the talbiya] in the ḥajj and the ʿumra – together with the introduction of things which did not belong to it.

### Kaaba

According to Al-Azraqi, Hubal was the primary deity housed in the Kaaba of Mecca before the time of Muhammad. Similarly, Ibn al-Kalbi identifies Hubal as the main god of the Quraysh. Archaeologically, just one Nabataean inscription mentions 'Hubal', as an epithet for the god Dushara. Other Muslim sources also represent Hubal being venerated in the Kaaba alongside lesser deities and baetyls.
Ibn al-Kalbi also describes three pre-Islamic sanctuaries called a "Kaaba" other than the one located at Mecca.

### Idols

Ibn al-Kalbi writes that an idol, or an aṣnām, is a venerated figurine resembling a human that is made out of wood, gold, or silver. However, if made of stone, it is called an awthān. In the Quran, the words used for 'idol' or 'statue' include wathan (plural awthān) and ṣanam (plural aṣnām). These terms are used primarily in describing those who lived in past ages (with the exception of Quran 22:30), whereas it uses terms such as ṭāghūt and jibt for contemporary situations, although the precise meaning of both terms is imprecise and the latter is a hapax legomenon (meaning it is only used once) that appears in Quran 4:51. These two terms might be used to describe some kind of accusation of idolatry against rival monotheistic groups.

### Origins of monotheism

Ibn al-Kalbi offers two origins myths (etiologies) to explain how the original monotheism of Abraham was succeeded by polytheism until Muhammad. The first begins with 'Amr bin Luhay, the chief of the Arab Banu Khuza'ah. 'Amr seized chieftainship over Mecca. 'Amr later travelled to al-Balqāʾ in Syria, where he learned about the veneration of idols. He collected some idols there and brought them back to the Kaaba, where he set them up. Subsequently, whenever someone came to Mecca to perform pilgrimage, they would carry away stones and idols from the away as a token of reverence and affection. This caused the spread of idolatrous and polytheistic practices and led to the forgetting of the original faith of Abraham. This story is also known from the writings of Ibn Ishaq.
The second, and longer, explanation begins early on. Adam's ancestors through his two sons Seth and Cain (Qābīl) undergo different paths relative to the original, true faith. While Seth's descendants maintain their faith, Cain's descendants begin to create statues of their ancestors for innocent reasons (to remember them). As time passes on, people begin to venerate these statues in the hope that they will intercede on their behalf. Later still, this evolves into idol worship. The second version reported by Ibn al-Kalbi has been compared to a legend of the origins of idolatry in the Syriac Cave of Treasures, especially through its early Arabic translation as the Kitāb al-Majāll. It has also been compared to another legend about the origins of idolatry described by the 5th-century historian Sozomen.

## Reception

With the exception of its impact on Al-Masudi (d. 956) and Yaqut al-Hamawi (d. 1229), the Book of Idols was largely unknown in the Islamic world until the discovery and publication of a manuscript of the text in Egypt in the 20th century. Yaqut quoted the text extensively in his Ma'jum al-buldan, to the degree that Julius Wellhausen (1844–1918) was able to work with Ibn al-Kalbi's work through Yaqut's citations before its main manuscript was discovered.

## Reliability

Ibn al-Kalbi's Book of Idols is considered unreliable as a source about pre-Islamic Arabian religion. Islamic traditions about an idolatrous past came to first be seriously studied by Gerald Hawting, in his book The Idea of Idolatry and the Emergence of Islam (1999). For Hawting, accusations of idolatry against the pre-Islamic Arabian past were absent from the Quran and depend on later Islamic sources. According to Hawting, accusations of idolatry were common rhetorical weapons against other monotheistic competitors. Due to this phenomenon, the Quranic mushrikun were transformed, after a long period of oral transmission and development in tradition, into polytheistic idol worshippers. Therefore, for historians like Hawting, depictions of pre-Islamic Arabian religion like that in Ibn al-Kalbi's Book of Idols are not reliable representations of the past. Furthermore, as opposed to it being a collection of Arabian traditions about Arabian religion, it is better understood as "a collection of characteristic monotheistic traditions and ideas adapted to reflect Muslim concepts and concerns". Hawting believes that some of the names of gods in tradition may be historical, but that such names may have been deduced from the theophoric names of contemporary Arabs. Islamic traditions about these gods, in turn, reflect later elaboration and speculation built on top of deductions of the existence of such gods from such theophoric names. Likewise, Christian J. Robin and Jérémie Schiettecatte commented that the genealogical origins of an ultimate ancestor named Sheba in the Book of Idols, stated to be the third descendant of Qahtan (the mythical ancestor of the Southern Arabs), was a later, speculative reconstruction deduced from vague memories of geographical proximities and political alliances.
The archaeological record has also come to be seen in conflict with Ibn al-Kalbi's text. For example, despite his portrayal of South Arabian religion on the eve of Islam, no polytheistic inscriptions are known from South Arabia after Malkikarib Yuhamin, the king of the Himyarite Kingdom, adopted monotheism in the last quarter of the fourth century AD. No archaeological attestations of any of the eight pagan deities named in the Quran are known in pre-Islamic Arabia, more broadly, after the fourth century. As opposed to a simple archaeological silence, the archaeological record instead depicts an abrupt disappearance of polytheistic circles around the turn of the fifth century AD. Furthermore, Ibn al-Kalbi's association of pre-Islamic Hudhalī poetry with polytheism clashes with the type of religious rites actually described in the putative corpus of Hudhalī poetry. Broadly speaking, Ibn al-Kalbi's depiction of the ritual use of cultic stones or statues across Arabia has clashed with the fact that, archaeologically, neither of these are known anywhere in Arabia in any time period outside of northwest Arabia and Nabataea. Thus, Christian Julien Robin interprets Ibn al-Kalbi as having exaggerated the spatial extent of such practices and the use of these ritual objects more generally.

## Related texts

Alongside Ibn al-Kalbi's Book of Idols, the main Muslim sources for (especially polytheistic) religion in pre-Islamic Arabia include works by al-Tabari (primarily his History of the Prophets and Kings) and Ibn Ishaq (Al-Sirah al-Nabawiyyah). There is also the Book of Reports about Mecca by Al-Azraqi. Additional attempts to describe pre-Islamic Arabian religion include those by the likes of Masʿūdī (d. 345/956), Shahrastānī (d. 548/1153), and even Muhammad ibn Abd al-Wahhab (d. 1206/1792), the founder of Wahhabism. Al-Jahiz (d. 868) is said to have composed a work with the same title as Ibn al-Kalbi's, but it is lost.

## Translations

* Faris, Nabih Amin (1952). Hishām Ibn-Al-Kalbi, The Book of Idols or The Kitāb al-Aṣnām. Princeton: Princeton UP. English translation.

## Editions

* Ibn Al-Kalbī, Kitāb al-Aṣnām, ed. R. Klinke-Rosenberger. Leipzig: O. Harrassowitz, 1941.
* Ibn al-Kalbī, Hishām ibn Muḥammad ibn al-Sāʾib. Kitab al-Aṣnām: ʿAn Abī al-Mundhir Hishām ibn Muḥammad ibn al-Sāʾib al-Kalbī. Edited by Aḥmad Zakī. 3rd ed. Cairo: Maṭbaʿat Dār al-Kutub al-Miṣriyyah, 1995.