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In spite of that, there still remain of it thirteen quarters, each quarter like a city in itself, with two or three bath-houses, and in eight of them there are cathedral mosques	وعلى ذلك فقد بَقِيَ منه ثلاث عشرة محلة، كل محلة كأنها مدينة بها الحمَّامان والثلاثة، وفي ثمانٍ منها المساجد الجامعة
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	(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 تش...
A man said to him They do not distribute it where they are required to. He replied Even then	فَقَالَ لَهُ رَجُلٌ إِنَّهُمْ لَا يَضَعُونَهَا مَوَاضِعَهَا. فَقَالَ «وَإِنْ
‘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	فَكَانَ مَالِكٌ أَوَّلَ مَنْ أَخْفَرَهُ. فَكَانَ بَعْدَ ذَلِكَ السَّادِنُ إِذَا أَطْرَدَ طَرِيدَةً, أُخِذَتْ مِنْهُ
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 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 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...	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 النَّ...
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 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
Sometimes the takshtf perishes in this desert and the people of Iwalatan know nothing of the caravan, and its people or most of them perish too	وربما هلك التكشيف في هذه الصحراء، فلا يَعْلَم أهل إيو الأتن بالقافلة فيهلك أهلها أو الكثير منهم
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	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
‘Abdallah said, You're lying; if my colleague al-Afshin had wished to send such wealth as this, he would have written to me informing me about it so that I might order measures for guarding it and provide an escort for it, for that is an enormous sum! You are nothing but thieves	فقال كذبتم، لو أراد أخي الأفشين أن يرسل بمثل هذه الأموال لكتب إلي يعلمني ذلك لآمر بحراسته وبذرقته، لأن هذا مال عظيم، وإنما أنتم لصوص
There is, however, the opinion that there is no $adaqa on this wealth	وَفِيهِ قَوْلٌ آخَرُ أَنْ لَا صَدَقَةَ فِيهَا
It is related that Tamim al-Dari (God be pleased with him) was the one who made it; others say that a slave belonging to al'Abbas (God be pleased with him) made it; others again a slave belonging to a woman of the Ansar, and this version is found in the authentic Tradition	فرُوِيَ أن تميمًا الداري رضي الله عنه هو الذي صنعه، وقيل إن غلامًا للعباس رضي الله عنه صَنَعَهُ، وقيل غلام لامرأة من الأنصار، ووَرَدَ ذلك في الحديث الصحيح
In the island of Ceylon rubies are found in all parts	وجزيرة سيلان يوجد الياقوت في جميع مواضعها
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 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
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, ba...	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
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 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
Al-Wathiq bestowed a crown upon Ashnas and adorned him with two ornamental belts in Ramadan (June-July 843	(ذكر الخبر عما كَانَ فِيهَا من الأحداث) فمن ذلك ما كان من الواثق إلى أشناس أن توجه وألبسه وشاحين بالجوهر في شهر رمضان
Muhammad b. 'Abdallah al-Qummi forged on in Bujah territory until he traversed the mines, where gold was mined, and came to their fortresses and citadels	فلم يزل محمد بن عبد الله القمي يسير في أرض البجة حتى جاوز المعادن التي يعمل فيها الذهب، وصار إلى حصونهم وقلاعهم
A considerable number of people there rallied to his side, and military encounters took place in the vicinity of al-Talaqan and the mountains there between him and 'Abdallah b. Tahir's commanders. In the end he and his followers were defeated, and he fled, seeking a certain district of Khurasan whose people had been in...	فاجتمع إليه بها ناس كثير، وكانت بينه وبين قواد عبد الله بن طاهر وقعات بناحية الطالقان وجبالها، فهزم هو وأصحابه، فخرج هاربا يريد بعض كور خراسان، كان أهله كاتبوه
The Christians pushed the Muslims back to the seacoast and the rugged territory there, where (the soil) is poor for the cultivation of grain and little suited for (the growth of) vegetables. They themselves took possession of the fine soil and the good land. Thus, (the Muslims) had to treat the fields and tracts of lan...	وذلك أنّهم لمّا ألجأهم النّصارى إلى سيف البحر وبلاده المتوعّرة الخبيثة الزّارعة النّكدة النّبات وملكوا عليهم الأرض الزّاكية والبلد الطّيب فاحتاجوا إلى علاج المزارع والفدن لإصلاح نباتها وفلحها
The next morning Dimashq came out, accompanied by a soldier called al-Hajj al-Misri, and found a chain stretched across the gate of the citadel and fastened with a lock, so that he could not go out on horseback	فلما كان بالغدو خرج دمشق ومعه جندي يُعْرَف بالحاج المصري فوَجَدَ سلسلة معرضة على باب القلعة وعليها قُفْل لم يُمْكِنْه الخروج راكبًا
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 ذَلِكَ الْفَزَارِيُّ وَغَضِبَتْ عَلَيْهِ قُرَيْشٌ فِي حدثٍ أَحْدَثَهُ فَمَنَعُوهُ دُخُولَ مَكَّةَ أَسُوقُ بُدْنِي مُحَقِّبًا أَنْصَابِي ... هَلْ لِي مِنْ قَوْمِي مِنْ أَرْبَابِ
The first to use a throne in Islam was Mu'awiyah. He asked the people for permission to use one, saying that he had become corpulent. So they permitted him to use one, and he did. His example was followed by (all the later) Muslim rulers. (The use of an ornate throne) came to indicate a tendency toward pomp	وأوّل من اتّخذه في الإسلام معاوية واستأذن النّاس فيه وقال لهم إني قد بدنت فأذنوا له فاتّخذه واتّبعه الملوك الإسلاميّون فيه وصار من منازع الأبّهة
and hand them over to the person to whom their delivery has been entrusted	ويسلمهم إلى من يؤمن بتسليمهم إليه
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	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
He removed the vestiges of seclusion and (outside) control by abolishing the office of doorkeeper (hajib), which had been the stepping stone toward (control of the government) He handled all his affairs himself without asking anyone else for help. This is the situation at the present time	وأذهب آثار الحجر والاستبداد بإذهاب خطّة الحجابة الّتي كانت سلّما إليه وباشر أموره كلّها بنفسه من غير استعانة بأحد والأمر على ذلك لهذا العهد
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	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 authorities on letter magic then differed as to the secret of the (magic) activity lying in the letters. Some of them assumed that it was due to inherent temper. They divided the letters into four groups corresponding to the elements	ثمّ اختلفوا في سرّ التصرّف الّذي في الحروف بما هو فمنهم من جعله للمزاج الّذي فيه، وقسّم الحروف بقسمة الطّبائع إلى أربعة أصناف كما للعناصر
A year later, al-Hajjaj changed the legend, and the new legend was In the name of Godal-Hajjaj. The weight of the dirhams was fixed at what it had been in the days of 'Umar	ثمّ غيّرها الحجّاج بعد ذلك بسنة وكتب عليها اسم الحجّاج وقدّر وزنها على ما كانت استقرّت أيّام عمر
15. The accumulation of estates and farms in cities. Their uses and yields	الفصل الخامس عشر في تأثل العقار والضياع في الأمصار وحال فوائدها ومستغلاتها
and when the Sultan realised that he said to him Biraw wa-yakja bikhusbT wa-an hikayah bar u bigu’T wa-tafhTm kunT ta fardu in sha’allah pish man biya’i jawabi u bigu’T	وفهم السلطان ذلك، فقال له بروو يكجا بخصبي (بخسبي) وإن حكاية براوبكوي وتفيهم كني (بكني) تافردا إن شاء الله ييش من بيايي «و» جواب أوبكري (بكوي
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 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 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 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 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 n...	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 حَش...
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	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
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	وَكَانَ لمالكٍ وَمَلْكَانَ ابْنَيْ كِنَانَةَ بِسَاحِلِ جُدَّةَ وَتِلْكَ النَّاحِيَةِ صَنَمٌ يُقَالُ لَهُ سَعْدٌ وَكَانَ صَخْرَةً طَوِيلَةً
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	وبلغنا أَنَّ رَسُولَ اللَّهِ عَلَيْهِ السَّلامُ قَالَ لَا تَذْهَبُ الدُّنْيَا حَتَّى تَصْطَكَّ أَلْيَاتُ نِسَاءِ دوسٍ عَلَى ذِي الْخَلَصَةِ يَعْبُدُونَهُ كَمَا كَانُوا يَعْبُدُونَهُ
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;...	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
while I view it as musaddaq (the person paying the $adaqa) - that is, the owner of the animals	وَأَنَا أَرَاهُ الْمُصَدَّقَ. يَعْنِي رَبَّ الْمَاشِيَةِ
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-...	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 زور...
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	وَكَانَ مِنْ تِلْكَ الأَصْنَامِ ذُو الْخَلَصَةِ. وَكَانَ مَرْوَةً بَيْضَاءَ مَنْقُوشَةً عَلَيْهَا كَهَيْئَةِ التَّاجِ .وَكَانَتْ بِتَبَالَةَ بَيْنَ مَكَّةَ وَالْيَمَنِ عَلَى مَسِيرَةِ سَبْعِ ليالٍ مِنْ مَكَّةَ
May God not deprive of effect a Surah that has been recited for the best caller to Islam He ever summoned into His sanctuary	لا يبعد الله سوره تليت *** لخير داع دعاه في حرمه
To which he retorted, No! I am only one of them, seeking what they sought	فقال لا، إنما أنا رجل منهم، طلبت ما طلبوا
who said, ‘If the co-owners can separately identify their wealth (out of the combined herd), their wealth is not to be deemed combined for purposes of the sadaqa	قَالَ إِذَا كَانَ الْخَلِيطَانِ يُعَلِّمَانِ أَمْوَالَهُمَا، لَمْ يُجْمَعْ مَالُهُمَا فِي الصَّدَقَةِ
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	فَكَانُوا يَنْحَرُونَ وَيَذْبَحُونَ عِنْدَ كُلِّهَا وَيَتَقَرَّبُونَ إِلَيْهَا وَهُمْ على ذَلِك عَارِفُونَ بِفَضْلِ الْكَعْبَةِ عَلَيْهَا يَحُجُّونَهَا وَيَعْتَمِرُونَ إِلَيْهَا
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 o...	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
As we have mentioned, the philosophers assume that the difference between miracles and sorcery is the difference between the two extremes of good and evil. Nothing good issues from a sorcerer, and (sorcery) is not employed in good causes. Nothing evil issues from a worker of miracles, and (miracles) are not employed in...	وأمّا الحكماء فالفرق بينهما عندهم كما ذكرناه فرق ما بين الخير والشّرّ في نهاية الطّرفين. فالسّاحر لا يصدر منه الخير ولا يستعمل في أسباب الخير وصاحب المعجزة لا يصدر منه الشّرّ ولا يستعمل في أسباب الشّرّ وكأنّهما على طرفي النّقيض في أصل فطرتهما
‘Abdallah was informed about this, so that one day, when al-Afshin's envoys had halted at Naysabur, having the presents with them, ‘Abdallah b. Tahir sent after them and apprehended them. He searched them and found the purses around their waists, which he took away from them, saying to them, Where did you get all this ...	فأخبر عبد الله بذلك، فبينا هو في يوم من الأيام، وقد نزل رسل الأفشين معهم الهدايا نيسابور وجه إليهم عبد الله بن طاهر، وأخذهم ففتشهم، فوجد في أوساطهم همايين، فأخذها منهم، وقال لهم من أين لكم هذا المال؟ فقالوا هذه هدايا الأفشين، وهذه أمواله
As for its effect on the opinion of those who uphold the zakat of the current year on him, it may be said to them	وَأَمَّا الدَّاخِلُ عَلَى مَنْ رَأَى عَلَيْهِ زَكَاةَ عَامٍ وَاحِدٍ، فَأَنْ يُقَالَ لَهُ
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	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
His sons said, Praise God who has given relief from this criminal	فقالا الحمد لله الذي أراح من هذا الفاسق
Al-Harith was one of 'Ali b. Abi Talibj's prominent companions	وكان الحارث من مقدمي اصحاب امير المؤمنين على ع
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	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
Afterwards we came to the cathedral mosque, which was founded by the vizier ‘All Shah, known by the name of Jilin. Outside it, to the right as one faces the qibla, is a college, and to the left is a hospice	ثم وصلنا إلى المسجد الجامع الذي عَمَرَه الوزير علي شاه المعروف بجيلان وبخارجه عن يمين مستقبل القبلة مدرسة، وعن يساره زاوية
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	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
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	وَإِنَّمَا سُمِّيَ الْمُسْتَوْغِرَ لأَنَّهُ قَالَ يَنِشُّ الْمَاءُ فِي الرَّبَلات مِنْهَا ... نشيش الرضف فِي اللَّبَنِ الْوَغِيرِ (قَالَ الْوَغِيرُ الْحَارُّ
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	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
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	وَقد كَانَت الْعَرَبُ تُسَمِّي بِأَسْمَاءٍ يَعْبُدُونَهَا. لَا أَدْرِي أَعَبَدُوهَا للأصنام أم لَا مِنْهَا عبد يَا ليل وَعبد غنم وَعبد كلال وَعبد رِضًى
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	ولإسافٍ يَقُول بشر بن أَبى خازم الْأَسدي عَلَيْهِ الطَّيْرُ مَا يَدْنُونَ مِنْهُ ... مَقَامَاتِ الْعَوَارِكِ من إساف
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 N...	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 ...
and we all drank some of that water	وشربنا جميعا من ذلك الماء
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 id...	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
He bounded into an affair he couldn't control— at times he flirted with it, other times he fought it	تخطى إلى الأمر الذي ليس أهله *** فطورا يناغيه وطورا يشاغبه
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	وعِنْدَهُ ضَرَبَ عبد الْمطلب بِالْقداحِ على ابْنه عبد الله وَالِد النَّبِي صلى الله عَلَيْهِ وَسلم
Other mansions are those of the ‘king of the merchants’ al-Kazaruni, alongside which is his mosque also, and that of the merchant Shams al-Din Kulah-Duz, which means the sewer of caps	ومنها دار ملك التجار الكازروني وإلى جانبها مسجده، ومنها دار التاجر شمس الدين كلاه دوز ومعناه خياط الشواشي
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	وَكَانَ أَوَّلُ مَنْ نَصَبَهُ خُزَيْمَةَ بْنَ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ وَكَانَ يُقَالُ لَهُ هُبَلُ خُزَيْمَةَ
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 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 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	وَكَانَت قُرَيْش تعظمها, وَكَانَت غنى وباهلة يعبدونها مَعَهم. فَبعث النَّبِي خَالِد ابْن الْوَلِيد فَقطع الشّجر وَهدم الْبَيْت وَكسر الوثن
When he takes his seat the drums are beaten and the trumpets and bugles sounded	وعند جلوسه تُضرب الطبول والأبواق والأنفار
All of them, though, venerated al-’Uzza	وَكلهمْ كَانَ مُعظما لَهَا أَي للعزى
Another technique of construction is decoration and ornamentation. Thus, figures formed from gypsum are placed upon the walls. (The gypsum) is mixed with water, and then solidified again, with some humidity remaining in it. Symmetrical figures are chiseled out of it with iron drills, until it looks brilliant and pleasa...	ومن صناعة البناء ما يرجع إلى التّنميق والتّزيين كما يصنع من فوق الحيطان الأشكال المجسّمة من الجصّ يخمّر بالماء ثمّ يرجع جسدا وفيه بقيّة البلل، فيشكّل على التّناسب تخريما بمثاقب الحديد إلى أن يبقى له رونق ورواء
(1477) He said 'Abd Allah ibn Salih related to us from al-Layth from 'Aqil from Ibn Shihab, who said A sunna was established for zakat on vines that they (the grapes) be estimated like date palms	1476 - قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ، عَنِ اللَّيْثِ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ مَضَتِ السُّنَّةُ فِي زَكَاةِ الْكَرْمِ أَنْ يُخْرَصَ كَمَا يُخْرَصُ النَّخْلُ
He retorted, You should have taken your possessions to your houses	قال فقال لهم كان ينبغي لكم أن تحولوا متاعكم الى منازلكم
When al-Mutawakkil had become caliph, he prohibited debate concerning the Qur’an and so on, and sent letters about this to distant regions	وقد كان المتوكل لما أفضت إليه الخلافة، نهى عن الجدال في القرآن وغيره، ونفذت كتبه بذلك إلى الآفاق
He then narrated a tradition that is lengthy, and it has been recorded earlier in another place	ثُمَّ ذَكَرَ حَدِيثًا فِيهِ طُولٌ، قَدْ مَرَّ فِي غَيْرِ هَذَا الْمَوْضِعِ
Abu-Lahab answered and said, By God! Al-’Uzza was not worshipped during your lifetime for your sake, and her worship will not be discontinued after you depart because of your death. Abu-Uhayhah then said, Now I know that I have a successor, and was well pleased with abu-Lahab’s intense loyalty to al-’Uzza	قَالَ أَبُو لَهَبٍ وَاللَّه مَا عُبِدَتْ حَيَاتَكَ لأَجْلِكَ وَلا تُتْرَكُ عِبَادَتُهَا بعْدك لموتك فَقَالَ أَبُو أُحَيْحَةَ الآنَ عَلِمْتُ أَنَّ لِي خَلِيفَةً وَأَعْجَبَهُ شِدَّةَ نَصَبِهِ فِي عِبَادَتِهَا
Thereupon abu-Lahab asked, What makes you weep O abu-Uhayhah? Is it death which is inevitable? Abu-Uhayhah replied, No. But I fear that al-’Uzza will not be worshipped after I depart	فَقَالَ مَا يُبْكِيكَ يَا أَبَا أُحَيْحَةَ أَمِنَ الْمَوْتِ تَبْكِي وَلا بُدَّ مِنْهُ قَالَ لَا وَلَكِنِّي أَخَاف أَن لَا تُعْبَدَ الْعُزَّى بَعْدِي
Then abu-Uhayhah (Sa’id ibn-al-’As ibn-Umayyah ibn-’Abd-Shams ibn-’Abd-Manaf) was taken sick by what proved to be his last and fatal sickness. As he lay on his deathbed, abu-Lahab came to visit and found him weeping	وَمَرِضَ أَبُو أُحَيْحَةَ وَهُوَ سعيد بن الْعَاصِ بن أُميَّة ابْن عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ مَرَضَهُ الَّذِي مَاتَ فِيهِ, فَدَخَلَ عَلَيْهِ أَبُو لهبٍ يَعُودُهُ فَوَجَدَهُ يَبْكِي
Al-’Uzza continued to be venerated until God sent His Prophet who ridiculed her together with the other idols and forbade her worship. At the same time a revelation concerning her came down in the Koran42. This proved very hard upon the Quraysh	فَلَمْ تَزَلِ الْعُزَّى كَذَلِكَ حَتَّى بَعَثَ اللَّهُ نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَابَهَا وَغَيَّرَهَا مِنَ الأَصْنَامِ وَنَهَاهُمْ عَنْ عِبَادَتِهَا وَنَزَلَ الْقُرْآنُ فِيهَا, فَاشْتَدَّ ذَلِكَ عَلَى قُرَيْشٍ
51. The Fatimid. The opinions of the people about him. The truth about the matter	الفصل الثالث والخمسون في أمر الفاطمي وما يذهب إليه الناس في شأنه وكشف الغطاء عن ذلك
The Quraysh were wont to venerate her above all other idols	وَكَانَتْ قُرَيْشٌ تَخُصُّهَا بِالإِعْظَامِ
Qays ibn-Munqidh ibn-’Ubayd ibn-Datir32 ibn-Hubshiyah ibn-Salul al-Khuza’i (born to a woman of the banu-Hudad of the Kinanah while others hold that she was of the banu- Hudad of the Mubarib) who is the same as Qays ibn-Hudadiyah, speaking of it, said We swore first by the House of God, And failing that, by the baetyls ...	وَلَهُ يَقُولُ قَيْسُ بْنُ مُنْقِذِ بْنِ عُبَيْدِ بْنِ ضَاطِرِ بْنِ حبشية بن سلول الْخُزَاعِيّ (وَلَدَتْهُ امْرَأَةٌ مِنْ بَنِي حُدَادٍ مِنْ كِنَانَةَ وَنَاسٌ يَجْعَلُونَهَا مِنْ حُدَادِ محاربٍ) وَهُوَ قَيْسُ بن الحدادية الْخُزَاعِيّ تلينا بَيت اللَّهِ أَوَّلَ حلفةٍ ... وَإِلا فأنصابٍ يَسِرْنَ بِغَبْغَبِ
Nuhaykah al-Fazari, addressing ‘Amir ibn-al-Tufayl, speaks of al-Ghabghab saying O ‘Amir! If we had but overtaken thee with our spears, By the stars that watch over Mina and al-Ghabghab! Thou wouldst have avoided the thrust of a bold warrior by turning thy hind part, Or thou wouldst have taken thy resting place with ne...	فلغبغبٍ يَقُولُ نُهَيْكَةُ الْفَزَارِيُّ لِعَامِرِ بْنِ الطُّفَيْلِ يَا عَامُ لَوْ قَدَرَتْ عَلَيْكَ رِمَاحُنَا... وَالرَّاقِصَاتُ إِلَى منى فالغبغب لتقيت بالوجعاء طعنة فاتكٍ... مران أَوْ لَثَوَيْتَ غَيْرَ مُحْسَبِ
—Al-Mutawakkil exclaimed No, by God, I shall not hold back until I flood you with my bounty, nor shall you depart without stating a wish	قال لا والله، لا أمسك حتى أعرفك بجودي، ولا برحت حتى تسأل حاجة
A boiling pot was reportedly dumped on Wasif; it is also said that a group from the mob hurled stones at him near al-Sarijah	وألقي على وصيف -فيما ذكر لي- قدر مطبوخ، ويقال بل رماه قوم من العامه عند السريجه بحجر
She also had a place of sacrifice called al-Ghabghab where they offered their oblations	وَكَانَ لَهَا مَنْحَرٌ يَنْحَرُونَ فِيهِ هَدَايَاهَا يُقَالُ لَهُ الْغَبْغَبُ
Al-Mu'tasim said to Bugha, Do not set out tomorrow morning until you go first to Ashnas, then take over custody of 'Amr from him and bring him to me. This took place at al-$afsaf. Bugha halted with his banners, awaiting Ashnas	فقال المعتصم لبغا لا ترحل غدا حتى تجيء أشناس، فتأخذ منه عمرا، وتلحقنى به، وكان هذا بالصفصاف. فوقف بغا بأعلامه ينتظر أشناس
The Quraysh had dedicated to it, in the valley of Hurad, a ravine (shi’b) called Suqam and were wont to vie there with the Sacred Territory of the Ka’bah	وَكَانَتْ قُرَيْشٌ قَدْ حَمَتْ لَهَا شِعْبًا مِنْ وَادِي حراضٍ يُقَالُ لَهُ سقَامٌ يُضَاهُونَ بِهِ حرم الْكَعْبَة
When the Apostle of God was sent, God revealed unto him concerning them the following Have you seen Allat and al-’Uzza, and Manah the third idol besides? What? Shall ye have male progeny and God female? This indeed were an unfair partition! These are mere names ye and your fathers named them thus God hath not sent down...	فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ أَنْزَلَ عَلَيْهِ {أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى وَمَنَاةَ الثَّالِثَةَ الأُخْرَى أَلَكُمُ الذَّكَرُ وَلَهُ الأُنْثَى تِلْكَ إِذًا قِسْمَةٌ ضِيزَى إِنْ هِيَ إِلا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بهَا من سُلْطَان
These were also called the Daughters of Allah, and were supposed to intercede before God	كَانُوا يَقُولُونَ بَنَاتُ اللَّهِ عَزَّ وَجَلَّ عَنْ ذَلِكَ وَهُنَّ يَشْفَعْنَ إِلَيْهِ
They hold that wonders are wrought by the prophet (himself), whether there is an advance challenge (tahaddi) or not. They are evidence of the prophet's truthfulness, in as much as they prove that he is active among the created things, such activity constituting a special quality of the prophetic soul, not because they ...	والخارق عندهم يقع للنّبيّ سواء كان للتّحدّي أم لم يكن وهو شاهد بصدقة من حيث دلالته على تصرّف النّبيّ في الأكوان الّذي هو من خواصّ النّفس النّبويّة لا بأنّه يتنزّل منزلة القول الصّريح بالتّصديق
We have been told that the Apostle of God once mentioned al-Uzza saying, I have offered a white sheep to al-’Uzza, while I was a follower of the religion of my people	وَقَدْ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَكَرَهَا يَوْمًا فَقَالَ لَقَدْ أَهْدَيْتُ لِلْعُزَّى شَاةً عَفْرَاءَ وَأَنَا عَلَى دِينِ قَوْمِي
The Arabs as well as the Quraysh were wont to name their children ‘Abd-al-’Uzza. Furthermore al-’Uzza was the greatest idol among the Quraysh. They used to journey to her, offer gifts unto her, and seek her favours through sacrifice	وَكَانَتِ الْعَرَب وقريش تسمى بهَا عبد الْعُزَّى. وَكَانَت أَعْظَمَ الأَصْنَامِ عِنْدَ قُرَيْشٍ. وَكَانُوا يَزُورُونَهَا وَيُهْدُونَ لَهَا وَيَتَقَرَّبُونَ عِنْدَهَا بِالذَّبْحِ
The person who introduced al-’Uzza was Zilim ibn-As’ad. Her idol was situated in a valley in Nakhlat al-Sha’miyah9 called Hurad, alongside al-Ghumayr’ to the right of the road from Mecca to al-’Iraq, above Dhat-Irq and nine miles from al-Bustin. Over her Zalim built a house called Buss14 in which the people used to rec...	وَكَانَ الَّذِي اتَّخَذَ الْعُزَّى ظَالِمُ بْنُ أَسْعَدَ. كَانَتْ بوادٍ مِنْ نَخْلَةِ الشَّامِيَّةِ يُقَال لَهُ حُرَاضٌ بِإِزَاءِ الْغُمَيْرِ عَنْ يَمِينِ الْمُصْعِدِ إِلَى الْعِرَاقِ مِنْ مَكَّةَ وَذَلِكَ فَوْقَ ذَاتِ عرقٍ إِلَى الْبُسْتَانِ بِتِسْعَةِ أَمْيَالٍ فَبَنَى عَلَيْهَا بَسًّا (يُرِيدُ بَيْتًا). وَكَانُوا يَ...
Thus I have found that Tamim ibn-Murr had called his sons Zayd-Manah ibn-Tamim ibn-Murr ibn-Udd ibn-Tabikhah’ and ‘Abd-Manah ibn-Udd. Similarly Tha’labah ibn-’Ukabah named his son after Allit, calling him Taym-Allat. Others were Taym-Allat ibn-Rufaydah ibn-Thawr, Zayd-Allat ibn-Rufaydah ibn-Thawr ibn-Wabarah ibn-Murr ...	فَوجدت تَمِيم بن مر سمى ابْنه زَيْدَ مَنَاةَ بْنَ تَمِيمِ بْنِ مُرِّ بْنِ أد بن طابخة وَعبد مَنَاة بن أد وباسم اللات سمى ثَعْلَبَة بن عكابة ابْنه تيم اللات وتيم اللات بن رفيدة بن ثَوْر وزَيْدِ اللاتِ بْنِ رُفَيْدَةَ بْنِ ثَوْرِ بْنِ وبرة بن مر بن أد ابْن طابخة وتيم اللات بن النمر بن قاسط وَعبد الْعُزَّى بن كَعْب بن سعد...
They then adopted al-’Uzza1 as their goddess. She is, in point of time, more recent than either Allat or Manah, since I have heard that the Arabs named their children after the latter two before they named them after al-’Uzza	ثُمَّ اتَّخَذُوا الْعُزَّى. وَهِيَ أَحْدَثُ مِنَ اللاتِ وَمَنَاةَ وَذَلِكَ أَنِّي سَمِعت الْعَرَب سمت بهما قبل الْعُزَّى
Aws ibn-Hajar, swearing by Allat, said By Allat and al-’Uzza and those who in them believe, And by Allah, verily He is greater than both	وَقَالَ أَوْسُ بْنُ حجرٍ يَحْلِفُ بِاللاتِ وَبِاللاتِ وَالْعُزَّى وَمَنْ دَانَ دِينَهَا ... وَبِاللَّهِ إِنَّ اللَّهَ مِنْهُنَّ أَكْبَرُ
The best plan is not to make yourselves conspicuous with this; for we cannot be sure but that if some base person sees you, it will lead to your destruction and the loss of your property. Hie danger of your being exposed to these base persons is too fearful for you to seek to clear yourself from disgrace in the eyes of...	والرأي ألا تشهروا أنفسكم بهذا، فإنا لا نأمن إن رآكم أحد من السفلة أن يكون به هلاككم وذهاب أموالكم، والخوف من تعرضكم لهؤلاء السفلة أعظم من طلبكم براءة الساحة عند طاهر خوفا
Likewise it was the same idol to which al-Mutalammis alluded in his satire of ‘Amr ibn-al-Mundhirt when he said Thou hast banished me for fear of lampoon and satire. No! By Allat and all the sacred baetyls (ansab), thou shalt not escape	وَلَهُ يَقُولُ الْمُتَلَمِّسُ فِي هِجَائِهِ عَمْرِو بْنِ الْمُنْذِرِ أَطْرَدْتَنِي حَذَرَ الْهِجَاءِ وَلا ... وَاللاتِ وَالأَنْصَابِ لَا تَئِلُ
from Thamama ibn 'Abd Allah from Anas ibn Malik from Abu Bakr, God be pleased with him, from the Prophet (pbuh	عَنْ ثُمَامَةَ بْنِ عَبْدِ اللَّهِ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنْ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ

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