THE BOOK OF IDOLS BEING A TRANSLATION FROM THE ARABIC. OF THE KITAB AL-ASNAM. BY HISHAM IBN-AL-KALBI TRANSLATED WITH. Pre-Islamic Beliefs and Tribal Arabic Deities THE BOOK OF IDOLS Being a Translation from the Arabic of The Kitab Al-Asnam by Hisham ibn-Al-Kalbi Translated. Pre-Islamic Beliefs: Kitab Al Asnam by Hisham ibn-al-Kalbi ( CE - CE) The Book of Idols. Being a Translation from the Arabic of.

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The book description for "Book of Idols" is currently unavailable. The Book of Idols (Kitāb al-ʾAṣnām), written by the Arab scholar Hisham Ibn Al- Kalbi Book of Idols Create a book · Download as PDF · Printable version. The Book of Idols. Translated from the Kitāb al-Aṣnām o Hishām ibn al-Kalbī by Nabih Amin Faris, pp. xiii + London: Geoffrey Cumberlege.

Full of awe, they draw not nigh unto it, But stand afar off like the menstruating women before Isa. Among these names were: He was called al-Mustawghir irascible, choleric because he once said the following: I marched against Ruda and burnt it down, And left it a heap of ashes, charred and black. Henceforth when thou seest their place thou hiest away, As the pig fleeth the boiling water[81]. Being, how- ever, toothless one locust slipped out of his mouth.

Verily, falsehood is a thing that vanisheth. In this connection, Rashid ibn-Abdullah al-Sulami[83] said: 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.

The Quraysh] had another idol [called] Manaf[85]. They were wont to call their children Abd-Manaf[86], 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. I no longer augur at its shrine, But stay away as the menstruating women stand afar off from Manaf. Every family in Mecca had at home an idol which they worshipped.

A strange thing forsooth is this[92]. 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 Arabs called these stones baetyls ansab. Whenever these stones resembled a living form they called then idols asnam and images awthan. The act of circumambulating them they called circumrotation dawar. 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. In this connection Zuhayr ibn-abi-Sulma[94] said: In reference to them the following verse was revealed: The last four names unidentified.

Numidian cranes, Also F. Surah LIII: Sifah, p. III, p. Al-Aghani, vol: One of four men who are supposed to have renounced idolatry during the Jahiliyah days. See Surah, pp. Muhammad is said to have declared him one of the ten promised Paradise.

Ryckmans, void, pp. III, pp.

Ishtiqaq, p Surah cxi; Sirah, pp. The greatest Muslim general; d. A sub-tribe of the Kinanah. Linguistic notes precede and follow this sentence. Surah LXXI: Ibn-Sad, vol. See above, p.

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Also Alyas; cf. Grandfather of the Prophet. For details, see Sirah, pp. Sirah, pp.

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Sirah ix: In this battle, A. See also Tabari, vol. I, pp. The sacred well within the precincts of the Sacred Mosque, supposed to he identical with the well from which Hagar and Ishmael drank while in the wilderness.

II, pp. The uncle and guardian of Muhammad. The family of the Prophet. They were also known as al-Ashair; see Shams al-Ulam, p. See also Gustav von Grunebaum, Bishr b. For the verse see no. Ishtiqdq, p. Surah xvii But the malady was probably the very common bahaq which resulted in the loss of pigment.

Since ibn-al-Kalbi flourished almost two centuries later, there must be a lacuna in the chain of transmission. Abu-Uhayhab; see above, p. Surah xxxviii: See Gen. Surah vii: It was a carved niece of white quartz with something in the form of a crown upon its head. A certain man said: He, therefore, went to dhu-al-Khalasah and shuffled the divination arrows, but they resulted in a negative message forbidding him to seek revenge.

He came to the Apostle and embraced Islam before him. Wilt thou not rid me of dhu-al-Khalasah? He set out until he got to the banu-Abmas[17] of the Bajilah [tribe] and with them he proceeded to dhu-al-Khalasah. Buldan, void, pp. The range of mountains stretching from the extreme limit of Yemen north to Hejar; see Sifah, pp. Hitti, History of the Arabs, London, , pp. Al-Bajali, d. Al-Bukhari, Sahih, Fitan: It was a long rock. Once upon a time a certain man [belonging to one of these tribes] [7] 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. Thou hast caused my camels to shy. We will have none of him. Is he not but a rock in a barren land, Deaf to both evil and to good? Al-Tufayl set the idol on fire and said: Our birth is nobler than thine. I have stuffed thy head with fire and burnt thy shrine [4]. One of the Ghatarif[3], referring to it, said: This was the chief god of the Nabataeans.

Its chief sanctuary was in Ettra, where a large, black, quadrangular unhewn stone was dedicated to it in a splendid temple. See Fr. The name under which the banu-Amir ibn-Mubashshir were known. Of it Zuhayr ibn-abi-Sulma says: One who hath Come to the aid of Amr and his friends reproacheth me [10].

Set also G. XIX, p. When he heard of the Prophet, he sped to the spot, destroyed the idol, and said: Of Nuhm, too, Umayyah ibn-al-Askar[4] says: Text, Adda; Ada in Wellhausen, p. XVIII, pp XVI, p. 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: The Arabs also had relic stones [which they obtained from ancient ruins] and erected.

These stones were called baetyls ansab , and the circumambula- tion thereof was called circumrotation dawar.

By Allat and all the sacred baetyls, thou shalt not escape[ 12]! In Buldan, vol.

Perhaps Nuhaykah; see above, p. 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.

They were a clan of the Khawlan called al-Adim[4] who are al-Usum[5]. Ill do they judge[6]. Surah vi: IV, pp. Surahs iii: Hartwig Hirschfeld, Leyden and London, , pp. 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. Sifah p. Rudolf Geyer, London, , p. I have, however, heard that this house was not a place of worship.

Rather it was a celebrated edifice; consequently al-Aswad mentioned it.

Kitab Al Asnam by Hisham ibn-al-Kalbi (737 CE - 819 CE)

But those who, when called upon to face a crisis, Steal away and tilde in rite outskirts of Qawdam [11], 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[12]. Sifah p ; Buldan vol. Sifah pp. Sifah p 45ff; Buldan vol.

Sifah p Of Mecca. 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 two men went and did what they were ordered. The story of his expedition is well-known [5]. It had three divination arrows: Consequently no more sortilege was practiced before dhu-al-Kahlasah until the advent of Islam [when it was destroyed]. Whenever one of them shaved his head, he would mix the hair with wheat, for every single hair a handful of wheat[13].

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[ 14]. He decided in favor of the Jarm. If ye are not satisfied with the judgment of the Prophet, I am, and with his words and verdict I am well content. 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. He recited: The one hath no honor to feel the sting; the other hath no valor to give and feed.

When Adam died the children of Seth Shith [24], 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[25], and it is the most fertile mountain in all the world.

Al- Anazi related to me on the authority of Ah 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[29] in Syria, while those of the polytheists were interred in Barahut. I was told by abu-Ali al-Anazi on the authority of Ah 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.

Verily the children of Seth have a circuit dawar which they circumrotate in veneration, but ye have none.

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]. Another century followed during which people venerated and respected those statues more than they did during the first century. Idris called upon the people to repent and warned them, but they believed him not and hearkened not unto his voice.

He was, then, four hundred and eighty years old. For a period 44 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 [42]. Two thousand and two hundred years intervened between Adam and Noah. The flood washed down these idols from the top of Mount Nawdh to the land below; and as the waters raged and the billows swelled, tile idols were tossed here and there until at last they were cast by the waves on the land of Juddah.

When finally the waters receded, the idols were left on the coast [of the city ] - In time they were covered by the sands which the winds blew over from the shore. 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 [44]. It remained forty years and then receded.

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: 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: When the time for the pilgrimage arrived, he summoned all the Arabs to their worship.

He also named his son Abd-Wadd[49], who was the first to be so called, while Awf was the first to give one of his children such a name. Henceforth the Arabs named their children after Wadd. Awf made his son Amir, who was called Amir al-Ajdar[50], its custodian. His descendants continued to hold the office until the advent of Islam. Khalid, therefore, fought and defeated them, and then destroyed [the shrine] and demolished the idol.

Hassan ibn-Masad[53], the cousin of al-Ukaydir[54] the ruler of Dumat al-Jandal, was also killed. 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: It was placed in a village called Khaywan[61], where it was worshipped by the Hamdan and the neighboring tribes of Yemen. They continued to worship it until dhu-Nuwas converted them to Judaism[65]. All these idols continued to be worshipped until God sent the Prophet who ordered that they be destroyed.

Hisham said: Thou art a Moslem, but he was an unbeliever[71]. The famous Aksumite viceroy in Yemen from A. See Tabari, vol. The exact pronunciation cannot be determined. Yaqut Buldan, vol. The word comes from Gr. This refers to the practice of postponing the observance of the sacred months, thus allowing an ordinary month to be observed as sacred and a sacred month to go unobserved.

See Sirah, pp.

Surah ix: This was a part of the ritual, the wheat serving as an oblation. The poor used to take the wheat, remove from it the impurities of hair and lice, and use it for their bread. Van Vloten, Leyden, , p. Kitab al-Hayawin, vol. Al-Fihrist, p. The Kinanah were a North Arabian tribe. IV, p. Wiisttenfeld, Gottingen, , p. Surah v: XVII, pp. Surah XIX 58 cf. Muhammad ibn al Sa ib, the father of the author.

Text, ilhaf; cf Ishtiqaq, p. Unidentified; cf. Buldam, vol. Alfred von Kremer, Calcutta, , pp.

Hisham ibn al-kalbi book of idols pdf ^493^

This story as well as the following verses are quoted by al-Qali in his Dhayl al-A mali w-al- Nawadir, Cairo, , P. King of Dumat al-Jandal at the time of Muhammad; see Tabari, vol. I, pp ; al-Baladhuri, pp.

The father. Ishaqaq, p. Muslim, Iman: Whence it was well observed by Heraclitus that men look for sciences in their own lesser worlds, and not in the greater or common world. Nearly a half a century later, Garrett Hardin would argue similarly that good thinkers need a literary filter to suss out sense from nonsense.

There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Market Place, on account of the commerce and consort of men there. For it is by discourse that men associate, and words are imposed according to the apprehension of the vulgar.

And therefore the ill and unfit choice of words wonderfully obstructs the understanding. Nor do the definitions or explanations wherewith in some things learned men are wont to guard and defend themselves, by any means set the matter right.

But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into numberless empty controversies and idle fancies. This would be an important lasting value of the Baconian view of science. These I call Idols of the Theater, because in my judgment all the received systems are but so many stage plays, representing worlds of their own creation after an unreal and scenic fashion.

Nor is it only of the systems now in vogue, or only of the ancient sects and philosophies, that I speak; for many more plays of the same kind may yet be composed and in like artificial manner set forth; seeing that errors the most widely different have nevertheless causes for the most part alike.

Neither again do I mean this only of entire systems, but also of many principles and axioms in science, which by tradition, credulity, and negligence have come to be received. Wilson writes in Consilience : Reality still had to be embraced directly and reported without flinching.

But it is also best delivered the same way it was discovered, retaining a comparable vividness and play of the emotions. Nature and her secrets must be as stimulating to the imagination as are poetry and fables. To that end, Bacon advised us to use aphorisms, illustrations, stories, fables, analogies—anything that conveys truth from the discoverer to his readers as clearly as a picture.

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The mind, he argued, is not like a wax tablet.In this way, he realized much of what was being taught in his time, including metaphysics, alchemy, magic, astrology, and other disciplines, would eventually crumble under scrutiny.

The Arabs were passionately fond of worshipping idols. Beaufort County. He was called al-Mustawghir irascible, choleric because he once said the following: Surah XIX 58 cf.

He had an oracle of the jinn whose nickname was abu-Thumamah. If we had but overtaken thee with our spears, By the stars that [watch over] Mina[30] and al-Ghabghab! Ishaqaq, p. This indeed were an unfair partition!