The account of one ancient historian named Abu-al- Essay Example
Mundhir Hishm ibn-Muhammad ibn-al-S'ib ibn-Bishr al-Kalbi, also known as ibn-al-Kalbi, documented approximately twenty idols that were present in the Middle-East. This compilation, titled The Book of Idols, was the result of a Muslim historian's effort to document the idols worshipped by the Arab people prior to the arrival of Prophet Muhammad. The author, who lived between the eighth and ninth centuries A.D., meticulously listed even those idols that were supposedly worshipped before Noah and the great flood. Concentrating on researching the practices of idol worship in Arabia prior to al-Fil, ibn-al-Kalbi was an Arab historian from a prestigious family who faced persecution due to his interest in the pre-Islamic religions of Arabia. It is widely acknowledged that no historian faced more intense attacks than ibn-al-Kalbi, likely because he focused on studying and preserving aspects of paganism and Arabian
...customs that Islam sought to eradicate. Subsequently, after Prophet Muhammad's time, there was a concerted effort within the Muslim community to eliminate all remnants of Arabia's pagan era. Accordingly, scholars were discouraged from pursuing studies related to the so-called Jhilyah days.Consequently, historians who worked to record the past faced dishonor in the Muslim community during the early days of Islam. Despite continuous ridicule and attempts to discredit him, ibn-al-Kalbi diligently investigated this taboo subject and became one of the most prolific historical writers of early Islam. He wrote approximately between one hundred and twenty-one to one hundred and fifty titles, but unfortunately, only one, the Jamharat al-Nasab, has survived. Among the idols mentioned in his writings is Isf and N'ilah. These two lovers embarked on a pilgrimage to Mecca from Yemen and committed adultery inside the Ka'bah.
As a result, they were transformed into stone and later placed in their respective locations. They were revered by the Khuz'ah, Quraysh, and other pilgrims who came to worship at the Sacred House. Similarly, other groups, including "the first among the Children of Ishmael," adopted their own idols according to their traditions after deviating from Ishmael's religion. The Hudhaylites, for example, worshipped Suw' as their chosen god. This idol was located in Haht near Yanbu', a village in Medina, and it was maintained by the banu-Lihyn.Although the Hudhalite poems do not mention Suw', a man from Yemen references it in a poem. The Kalib people worshipped Wadd as their god, particularly near Dmat al-Jandal. The Madhhij and Jurash people adopted Yaghth as their god. A poet from Yemen prayed for Wadd's blessings and emphasized their faith's prohibition against promiscuity. Another poet highlighted Yaghth leading them to victory over the Murd. The Khaywn people worshipped Ya'q, placing their idol in their village of Khaywn, which was a two-night journey from Mecca. The Himyar people worshipped Nasr and had a temple called Balkha' in addition to Ri'm in San'. These gods are not mentioned in poetry or named after in records because the people of Yemen converted to Judaism and destroyed their temples. These five idols were worshipped during the time of Noah, with Manh being the oldest. Some Arabs named their children after Manh, such as Abd-Manh or Zayd-Manh. The temple of Manh stood near al-Mushallal in Qudayd, between Medina and Mecca, drawing worshippers from the surrounding areas.The Aws and Khazraj, along with the people of Yathrib, would embark on a pilgrimage. Before returning home, they
would make a stop at the place where Manh stood. There, they would shave their heads and stay for a while. An Arab once swore a truthful and just oath by Manh at the sacred place of the Khazraj.
In more recent times, the people adopted Allt as their goddess. Allt was a cubic rock in al-T'if, located near a Jew who would prepare barley porridge (sawq). Allt was positioned at the spot where the left-hand side minaret of the present-day mosque of al-Thaqif stands. Worship of Allt continued until the Thaqf converted to Islam. At that point, an apostle of Mohammed named al-Mughrah ibn-Shu'bah was sent to destroy the idol and burn down the temple.
Al-'Uzza, a goddess introduced by Zlim ibn-As'ad, was more recent than both Allt and Manh. Her idol was located in the valley in Nakhlat al-Sha'myah known as Hurd, beside al-Ghumayr and to the right of the road from Mecca to al-Irq, above Dht-'Irq and nine miles from al-Bustn. Al-'Uzza was considered the greatest idol of the Quraysh. The Quraysh used to journey to her, offer gifts, and seek favors through sacrifice. After circumambulating the Ka'bah, they would invoke both Allt and al-'Uzza, along with Manh who stood as the third idol.The worship of the goddess continued until Prophet Mohammed mocked the idols and prohibited their worship. The Arabs worshiped idols, some in temples and others adopting a specific idol. If one couldn't build a temple or adopt an idol, they would place a stone in front of the Sacred House or any other temple and circulate it as they would the Sacred House. These stones were called baetyls (ansb), while idols
(asnm) and images (awthn) referred to stones resembling living forms. This practice was known as circumrotation (dawr). Dhu-al-Khalasah was one such idol, a carved white quartz piece with a crowned head located in Tablah, a two nights' journey from Mecca or San'. It belonged to the Arabs living in and around Tablah, who first converted to Christianity before Islam became dominant. Muhammad ordered the destruction of this idol, resulting in the death of many custodians. Dhu-al-Kalasah is now part of the gate at the mosque in Tablah. Along the coast of Judah, Mlik and Milkn had an idol named Sa'd, which was a long rock. A legend tells of a man who came to Sa'd with his camels seeking blessings.When he approached the rock, his camels scattered in different directions because the stone was covered in blood. The man became angry and threw rocks at the idol, saying, "You cursed god! You made my camels run away." The man then went back home, saying, "We came to Sa'd hoping he would unite us, but he separated us. We want nothing to do with him. Isn't he just a rock in a barren land? He is deaf to both good and evil."
Dhu-al-Kaffayn was an idol worshipped by banu-Munhib ibn-Daws. When banu-Munhib ibn-Daws converted to Islam, Muhammad sent a man named Al-Tufayl ibn-'Amr al-Dawsi to destroy it. After setting the idol on fire, Al-Tufayl said, "O dhu-al-Kaffayn, I am not your servant. Our birth is nobler than yours. I have burned your shrine and filled your head with fire."
The banu-al-Hrith ibn-Yashkur ibn-Mubashshir of the Azd tribe had an idol named Dhu-al-Shara. This idol was the chief god
of the Nabataeans. One Ghatrf once said while referring to it, "We would attack the region surrounding Dhu-al-Shara, and our powerful army would defeat the enemy."
Al-Qals was a temple constructed by Abrahah al-Ashram in San'. It was made of marble and the finest gilded wood. After completing the construction, Abrahah sent a letter to the king of Abyssinia, saying, "I have built a church for you, unlike anything that has ever been built before.""I shall not leave the Arabs alone until I divert their pilgrimage from the house they go to and redirect it to this church." Upon receiving this news, two men were sent by those in authority to defecate inside the church. This angered Abraha, who then led an army with elephants to attack the nearby shrine of banu-Asad, known as dhu-al-Kahlasah. The worship of dhu-al-Kahlasah was halted until the arrival of Islam, when it was destroyed. The Tayyi' tribe worshipped an idol named al-Fals, a red rock in the shape of a man protruding from Aja' mountain. The worship continued until Adi abandoned the worship of al-Fals and other idols and converted to Christianity. Adi remained a Christian until the advent of Islam, when he converted to Islam. Some individuals continued to worship al-Fals until Muhammad sent 'Ali ibn-abi-Talib to destroy it. With the conclusion of the information about al-Fals, this listing of idols in The Book of Idols comes to an end. Although it may appear insignificant to a person living in twentieth-century America, this list provides valuable insights into ancient idol worship in Israel. Reading this report on ancient idol worship can assist readers in gaining a better understanding of
the flawed religious practices that have existed in the Middle East. Bibliography: Ibn al Kalbi, Hisham. The Book of Idols. Edited and translated by Nabih Amin Faris.The publication's details state that it was published by Princeton University Press in 1952, and it is located in Princeton, New Jersey.
