Maqām Ibrāhīm. A Stone with an Inscription

Maqam_Ibrahim.pdf MAQAM IBRAHIM A STONE WITH AN INSCRIPTION The expression maqam ibrahim occurs twice in the Qur'an. Some interpretations of this expression will be surveyed in this paper. A hitherto unpublished passage in an Arabic Ms. * furnishes us with some important details about the maqam ibrahim, the wellknown sanctuary in the mosque of Mecca. I The clause wa-ttakhidhu min maqami ibrahima mu~allan, « and take to yourselves Abraham's station for a place of prayer» (SUra II, 125), was read in a different version wa-ttakkadhu min ... etc. 1. The clause wa-ttakhadhu has to be rendered: «( and they took to themselves ... » and is linked with the preceding clause: «And (remember) when We appointed the House ... and (when) they took to themselves... » etc. The majority of the commentators preferred the reading wa-ttakkidhu. Some commentators connected the revelation of this clause with 'Umar : 'Umar approached the Prophet and asked him to establish the maqam ibrahim as a place of worship. Some hours afterwards God revealed to the Prophet the aya : «( and take to yourselves... ». •••I would like to express my gratitude to Dr. P. A. van Koningsveld, the librarian of the University of Leiden, for granting me the permission to peruse the Mss. of the library and for his kind help in preparing the photographs and microfilms of the Mss. 1 See al.Dii.ni,al.Taysir, ed. O. Pretzl, Istanbul 1930, p. 76; al.Farra.', Ma'iini l.Qur'iin, ad. Al;tmad Yiisuf al.Najii.ti, Mul;t.'Ali al·Najjii.r, Cairo 1955, I, 77; al.'Ukbari, Imlii'u rna manna biki Z·ra?imanmin wu.jilki Z·i'riibi wa.Z.qirii'iiti ft jam!'i Z.qu,.'iin, Cairo 1961, I, 62 : ... wa·ttakhlulkil yuqra'u 'alii 14f;i Z.kkabari, wa·l.ma'tillu 'alayki ma1!4killun, taqdiroku : la.tMbil wa·ttakhlulkil ... ; al.'!'abari, Talsir, ad. Mal;tmiid MuI;t. Shii.kir, Al;tma.dMuI;t.Shii.kir, Cairo, n.d., III, 32; al.,!,abarsi, Majma' al-bayiin, Beirut 1961, I, 457; al·Qm1ubi, al·Jiimi' Zi.a?ikamal.qur'iin, Cairo 1967, II, 111; Ibn al.Jauzi, Zoo al·mari'r ft 'iZmi l.talsir, Cairo 1964, I, 142; al.Ra.zi, Maliiti?i al-ghayb, Cairo 1327 H, I, 473; al·Nawawi al·Jiwi, Mara~ 14bid, Cairo, n.d., I, 34; al·Wa.l;tidi,al.Wajiz (on margin of al·Nawawi al.Jiwi), ib.; al.Samarqandi, TalBir, Ms. Chester Beatty, nO 3668, I. 33&; Abii J;layyin, TaIBi,. al.ba?ir al.mu?iit, Cairo 1328 H, I, 380·381; al·Nasa.fi, Tal,ir, Cairo, n.d., I, 74. 477 478 M. J. KISTER This was considered as one of the virtues of 'Umar 2. It is thus a parenthetic clause and it is evident that those addressed are the Faithful, the Muslim community 3. The time of the revelation is said to have been the last pilgrimage of the Prophet 4. Another interpretation of the clause, according to the reading wa-ttakhidhu connects the injunction with Sura II, 122 : «( Children of Israel remember My blessing wherewith I blessed you ... ». Those addressed by the injunction are thus the Children of Israel 5. Al-Tabari records an interpretation linking this injunction with Sura II, 122, but considering it as obligatory upon the Jews in the time of the Prophet 6. Another interpretation connects the clause with the preceding sentence of Sura II, 124 : «( And when his Lord tested Abraham ... He said... » 7; the maqiim is consequently one of the words by which Abraham was tested. There was no unanimity among the scholars about the denotation 2 Al-Thauri, Tafsir, ed. Imtiyiiz 'Ali 'Arshi, Rampur al-Jiimi" 1965, p. 9 (and see the note Fat~ al-qadir, Cairo 1964, of the editor); al-Samarqandl, I, 140; Ibn ?,uhayra, l'abari, hari, Khal;a'ilfU op. cit., f. 33a; al-Shaukani, Tafsir, al-lati], Cairo 1938, p. 33; al·Riizi, op. cit., I, 473; alBeirut 1966, I, 296·300; al.Zamakhs. Biiqir al-Hasanl, Baghdiid l-barara, ed. Bahija op. oit., III, 30·31; Ibn Kathir, I· 'asharati l-kiriimi 1968, p. 56; al-Suyfrtl, Lubab al-nuqiil Ii asbabi l.nuziil, Cairo 1954, 19.20; id., Ta'rikh al.khulafa', ed. Mul,1. Mul,1yi l-Dtn 'Abd al.Hamid, Cairo 1952, p. 122; id., al-Durr alroonthiir fi l-tafsi» bi-l-ma'thur, al.qur'an, Cairo 1314 H, I, 118·119; Ibn al-Jauzi, Het Mekkaansche mina op. cit., I, 141· Feest, Leiden lliihi ta'alii liibra· 142; al-Nasaff, op. cit., I, 74; al-Bukhart, 1880, p. 40, n. 2; al-Fakihi, $a~i~, Cairo, n.d., VI, 24; al.Ja~~ii~, A~kam Ms. Leiden Or. 463, f. 329a, 330b. an yattakhidhii min maqami Cairo 1347 H, I, 86; C. Snouek-Hurgronje, Ta'rikh Makka, 3 See e.g. al-Razi, 0;' mu~ammadin cit., I, 472, inf. : ... anna hiidha l-amra ua-sollama op. cit., p. 38, n. 2. ummati fjalla lliihu 'alayhi hima mU§allan ... ; Snouck Hurgronje, 4 See al-Suytitl, Lubab al-nuqid, nazalat fi l}ajjati l·wada'i. 5 p. 20 : wa.¢hiru ... hiUha wa·ma qablahu anna l.ayata. annahu 'atfun 'alii qaulihi dhkurii Al.Riizi, op. cit., I, 472, 1.6 from bottom: llati an'amtu 'alaykum ... ni'rooti 6 7 Op. cit., III, 31 (and see notes 2·3 of the editors). AI.Tabari, op. cit., III, 31; al-Razl, op. cit., I, 472, inf. (the explanation ... annahu al·thani lammii 'alii qaulihi li·l·nasi Ta'rikh «inni ja'iluka li-l-niisi imiiroon; wa·l·roo'na /i·mii fa'alahu min maqami of al-Raz! : annahu btaliihu : «inni helps to solve the problem of the duration of the given injunction: 'atfun ja'iluka wa.yajiizu al-Tabari, «wa·idhi wa.qauluhu mina bi- kalimiitin wa·atamroohunna qdla lahu, jazij'an : «wa·tta.khidhii wuldahu, min dhalika ibrahiroo imiiroon », ua-qdla aroora bi·hiUha al·uroom mUfjallan; an yakiina illii annahu ta'alii aq,roora qaulahu ... ); 'an al·rabi'i fi qaulihi : «inni li·l·niisi ja'iluka wa·amnan li·l· wa.l.muliik, Cairo 1939, I, 199 : ... qala : al·kalimatu l-baqta mathabatan ... btalii ibrahiroo rabbuhu bi·kalimiitin» na8i imaroon », wa.qauluhu : « wa·ttakhidhii llati l·kalimiiti : ua-idb. ja'alna », min rooqami ibrahiroo mU§allan» ibrahima s, . .. fa·dhalika kulluhu btalii bihinna MAQAM IBRAHIM 479 of the expression maqam ibrah'1m. Some scholars maintained that maqam ibrahim denoted the whole place of pilgrimage (al-~ajj kulluhu), another group stated that 'Arafa, Muzdalifa and the Jimar are meant by it, a third group interpreted it as being the harasn. of Mecca, a fourth group claimed that maqam ibrahim denoted 'Arafa 8. The prevalent opinion of the scholars was however that the maqam ibrahim was the stone in the mosque of Mecca known as maqam ibrahim 9 behind which the Prophet prayed when he performed his tawaf 10. The sanctity of the maqiim. ibrahim was accepted by the consensus of the Muslim community : no one ever cast any doubt on the sanctity of the maqam ibrahim. The sanctity of the stone was due to the imprints of the feet of Abraham 11. There were different versions about the circumstances of the miracle of Abraham's footprints in the stone. One version says that when Abraham was building the Ka'ba and the walls became too high he mounted the maqiim and Ishmael then handed him the Tafsir, III, 33·34; ai.Razi, op. cit., I, 473; Ibn Kathir, op. cit., I, 295· op. cit., 1,141; ai.1'abarsi, op. cit., I, 460; ai.Ja~~a~, op. cit., I, 86; ai.Fakihi, op. cit., f. 329b. 9 See e.g. al-Tabari, Tafsir, III, 37 : ... wa·lii shakka anna l.ma'rufa fi l·rulSi bimaqami ibrahima huwa l.mU4allii lladhi qala llahu ta'alii dhikruhu «u;a·ttakhidhu min maqami ibrahima mu§allan»; ai.Fakihi, op. cit., f. 329b. 10 Al-Shafi't, Kit. al-umm, Cairo 1321 H, II, 145; Ibn Hazm, IJajjat al-uadii", ed. Mamduh I;Iaqqi, Beirut 1966, 83·84, 88; Ibn Sayyid ai.Nas, 'Uyun al-aiha», Cairo 1356 H, II, 274; ai. Wal,J.idi, op. cit., I, 34; Ibn ~uhayra, op. cit., p. 137; al-Shaukani, Fatlf al-qadir, I, 140; Ibn Hajar al-Haythami, Majma' al·zawa'id, Beirut 1967, III, 239; Ahmad b. Hanbal, al.Musnad, ed. AhmadMuh. Shakir, Cairo 1950, VI, nO 4641; al-Tabari, Tafsir, III, 36; al-Qurtubi, op. cit., II, 112; al-Bukhdrl, op, cit., II, 175 inf., 180, I, 104; ai.Qastaliani, Irshiid. ai-sari, Cairo 1323 H, 176·177; al-Bayhaqi, al-Sunas: al-kubrii, Hyderabad 1352 H, V, 74, 1.1, 83, 90 inf., 91 sup., 94, 95; al-Muttaql alHindi, Kan» al-'ummiil, Hyderabad 1954, V, 89 (nO 710); al-Suyiipi, ol-Durr, I, 118 inf., 120 inf.; al-Shaukanl, Nayl al.autar, Cairo 1953, V, 56·57, 59; al.Ja~~a~, op. cit., I, 85· 86; ai.Fakihi, op. cit., f. 332a. 11 See al-Tabari, Tafsir, VII, 28 : «fihi ayatun bayyinatun» (Sura III, 97) : ... 'an Mujahidin qala : atharu qadamayhi fi l-maqiimi ; al-Nasafl, op. cit., I, 171 : ... maqamu ibrahima 'atfu bayanin li.qaulihi ayatun bayyinatun u;a.§alflfa bayanu l.jamii'ati bi·l· wa1!-idili·annahu u;aluJahu bi·manzilati ayatin kathiratin li·~uhiiri sha'nihi u;a.quwwati daliilatihi 'alii qudrati llahi ta'alii u;a·nubuwwati ibrahirna 'alayhi l·salamu min ta'thiri qadamihi fi·lfajarin §aldin au li·shtimalihi 'alii ayatin li-anna athara l-qadami fi l./!akhrati l.§ammii'i ayatun u;a·ghaU4uhu jiM ilii l.ka'bayni ayatun wa·iliinatu ba'rji l.§akhrati duna ba'rjin ayatun wa.ibqa'uhu duna sa'iri ayati l.anbiya'i 'alayhimu l·saliimu ayatun li-ibriihima k~/!atan; cf. al- 'Ajjaj (Sammlungen alter arabischer Dichter, ed. W. Ahlwardt, Berlin 1903, p. 59) XXXV, 39.49; L'A, s.v. t B m, q s m; al.Fakihi, op. cit., f. 330b, inf. 8 A].'fabari, 296, II, 76; Ibn al-Jauzi, 480 M. J. KISTER stones for the building 12. According to another version the miracle occurred when the wife of Ishmael washed the head of Abraham 13. A third tradition reports that Abraham mounted the maqiim in order to summon the people to perform the pilgrimage to Mecca after he had finished the building of the Ka'ba 14. A fourth tradition points out that Abraham took the stone as a qibla : he prayed at the stone turning his face to the door of the Ka'ba 15. The preposition «( min» preceding the expression maqiim ibriihim was interpreted according to the interpretations quoted above. According to the interpretation that maqiim ibrahim denotes the whole lj,ajj, or the hasam, or certain places within the lj,ajj, - the preposition «( min» was explained as a partitive one, or having the meaning of «[i»; the clause had thus to be rendered : «( ••• and take to yourselves a part of the area (of pilgrimage) of Abraham for a place of prayer» or «( and take to yourselves within the area (of pilgrimage) of Abraham a place of prayer ». According to the interpretation that the maqiim ibrahim refers to the stone - the «( min» was said to be a redundant one. Thus the clause had to be rendered: «( and take to yourselves Abraham's station for a place of prayer» 16. 12 Ibn Kathir, op. cit., II, 75 inf.; al·Suyii~i, ol-Durr, I, 119; Ibn al-Jauzf, op. cit., I, 142; al.Razi, op. cit., I, 473; Ibn ~uhayra, op. cit., pp. 76,30; al-Zarkashi, ru« al-8ajid bi.a1,tkiimal.ma8iijid, ed, Abu l·WafiLMu~t-afiL al.Maraghi, Cairo 1385H, p. 207; al-Fii.si,Skifii'u l·ghariim bi.akhbiiri l·baladi l.1}ariim, Cairo 1956, I, 202; al·Qast-allani, op. cit., V, 357; al-Azraqf, Akhbiir Makka, ed. F. Wiistcnfeld (reprint Beirut 1964), p. 274; G. E. von Grunebaum, Muhammadan Feativa18,New York 1951, p. 19. 13 Al-'fabari, Ta'rikh"I, 181; al.Kala'i, al.lktifii fi magltiizi l·mu#afii wa·l·thalathati l.khula,fii, ed. H. Masse, Paris 1931, I, 112; al-Tha'Iabi, Qii)~ al.anbiyii', Cairo, n. d., p. 107; al-Tsbarsl, op. cit., I, 461; al.Razi, op. cit., I, 473; Ibn al-Jauzr, op. cit., I, 142; al.Qast-allani, op. cit., V, 356; Ibn ~uhayra, op. cit., p. 30; al.Fii.si, op. cit., I, 202; al. Majlisi, Bil}iir al.anwiir, Tehran 1378H, XII, 84·85, 111.112; al.Jazii:iri, Qii)~ al.anbiyii', Najaf 1964,p. 140; al-Azraqi, op. cit., p. 273; al·Ja~~a~, op. cit., I, 86; al.Fakihi, op. eit., f. 330b. 14 Al.'fabari, Ta'rikh, I, 183; al.Fasi, op. cit., I, 202; al·Azraqi, op. cit., pp. 33 inf., 273; Ibn ~uhayra, op. cit., p. 30; al-Majlisl, op, ea., XII, 91, 116; al·Jaza'iri, op. cit., p. 141, 147; al·Kala'i, op. cit., I, 115; al-Nuwayrl, Niltiiyat ol-arab, repr. Cairo 1964, I, 308; Ibn Babawayh, 'llal al'8harii'i', Najaf 1964, p. 419, 423; al-Fdkih], op. cit., ff. 329a.b, 330a·b. 16 Al.Azraqi, op. cit., I, 273; al·Suyii~i, al·Durr, I, 119; Ibn ~uhayra, op. cit., p. 30; al-Majlisl, op. cit., XII, 94 (Jibril prayed at the stone two rak'atJand instructed Abraham and Ishmael how to pray; and see al-Nuwayrl, op. cit., I, 308); al·Fiikihi, op. cit., 329a. 16 Al-'Ukbari, op. cit., I, 62; and see al·Riizi, op. cit., I, 473 : ... wa-man fatJ8ara maqiima ibriihima bi.l.1}ajari kharraja qaulahu f wa·ttakhidhU maqiima ibriihima m~allan * 'alii majiizi qauli l.rajuli f ittakhadhtu min fuliinin ~adiqan... '" wa·innamii tadkhulu • min. li.bayiini l·muttakhadhi 1.mau~i1fi wa.tumayyizuhu fi dltiilika l·ma'nii min ghay· riM ... MAQAM IBRAHIM 481 According to the tradition that Abraham took the stone as qibla ~ the word mu§allan was interpreted as qibla 17. M u§allan was also interpreted as a place of supplication or as a place of prayer. Scholars were not in agreement on the question whether the prayer at the maqam is obligatory 18. Shi'i tradition which makes the prayer at the maqam ibrah'im obligatory is based, of course, on the utterances of the Shi'i Imams 19. Among the traditions of the jaiJ,a'il of Mecca there are some utterances devoted to the qualities of the maqam ibrah'im. «( The maqam was sent down from Paradise », says 'A'isha 20. « The maqam is one of the three stones of Paradise sent down to this world », says a Shi'i tradition 21. The sanctity of the maqam was linked with that of the Black Stone. «( The rukn and the maqam are two stones from Paradise »; «( the rukn and the maqam are two sapphires from Paradise» - state the traditions. The light of these sapphires faded away; had the light remained - it would fill the whole world. Were it not for the hands of the unbelievers, who touched them, they would heal every op. cit., I, 473, 11, 1, 30; Ibn :?,uhayra, op. cit., p. 30. op. cit., I, 473 inf.; Ibn al- 'Arabi, op. cit., I, 40 : ... fa-man. !;amalahu 'ala 1.'umumi qala : ma'niihu - kama qaddamnii - m'l0allan mad'an, ay mawji'an li.l.du'a'; wa·man klw"!~ahu qala : ma'nahu mawji'an li.l.~aliiti 1.ma'hUdati, uxi-huica 1.~aM{!' [a-lammd. qarfii l·nabiyyu ~alla lliihu 'alayhi wa-8allama jawafahu rnashii ilii l.maqami l.ma'riifi l.yauma wa.qara'a : «wa·ttakhidhU min maqami ibrahima m'l0a1. lon» wa.~allii fiM rak'atayni wa.bayyana bi·dhiflika arba'ata umurin : al.awwala, anna dhiflika l.mawji'a l·maqamu l-muriidu. Ii l.ayati; al.thiiniya : annahu bayyana l-§alata wa·annahii 1.mutaiJamminatu li·l·rukU'i wa.l.aujUdi, Iii mutlaqu l·du'a'i : al·thiilitha : annahu 'arrafa waqta l-§alati fihi ua-huua 'aqiba l.jawafi, wa-ghayruhu min al.auqiiti ma'khiidhun min dalilin akhara; al·rabi'a : annahu awfo,!;aanna rak'atay l·jawafi waji. batani fa-man. tarakahuma fa.'alayhi damun ... ; al-Tabari, TafBir, III, 38; al-Nawawi, Kitdb al.iiJii{!. 1.maniiBik, Cairo 1298 H, p. 39, 69; al-Shaukani, Nayl al.mt(iir, V, 57; fi al,Suyiiti, Tanwir al.{!.awalik,8har{!.ala muwatf,a' malik, Cairo, n.d., I, 334 (an hishiimi ' bni 'urwata 'an abihi ... wa·lakinnahu kiina Y'l0alli ba'da kulli sub'in rak'atayni fa. rubbama ~allii 'inda l·maqami au 'inda ghayrihi ... ). 19 AI.'Ayyiishi, Taf8ir, ed. Hashim al-Rasfill al.Mal}.allati, Qumm 1380 H, I, 58·59 (nO 91.92); al-Tabarsl, op. cit., 1,460·461: ( ... wa·hiidhii huwa l·marwiyyu 'an a'immatinii ,alayhimu l-saliimu, wa·8tadalla.Cl§{!.iibunii 'ala anna ~aliita l·jawafi farUfn,tun mithlu bihi l·jawafi ... ). The role of 'Umar is, of course, not mentioned. Significant is the utterance 17 AI.Riizi, 18 Al·Razi, of Mul}.. b. 'Ali in his talk with 'Abdallah about They the Rock of Jerusalem: claim that A servant God put b. Jii.bir in which he refutes the forged traditions of Jerusalem when He ascended to « How big is the lie of the people of Syria about God! of that His foot on the Rock Heaven. 20 21 of God did (no more than) put his foot on a stone (because only) God ordered him to take it as a place of prayer~. Al.Suyiiti, (al- 'Ayyii.shi, op. cit., I, 59, nO 94). al-Durr, I, 119. AI. 'Ayyii.shi, op. cit., I, 59 (nO 93); al-Majlisi, op. cit., XII, 84; al.Jazii.'iri, op. cit.. p. 139. 482 M. J. KISTER man smitten by disease - state some traditions 22. The maqiim and the rukn will appear at the Day of Resurrection as big as the mountain of Abu Qubays; they will have eyes and lips and they will bear witness in favour of people who used to visit them 23. The best place in the world is between the rukn and the maqiim 24. The Mahdi will receive the oath of allegiance between the maqam and the rukn 25. Because of the sanctity of this spot people used to swear their oaths of innocence in important law suits in this place 26. It is counted among the fifteen places in Mecca in which the supplications are answered 27. Tradition stressed the efficacy of the prayers and supplications at the maqiim. He who performs the tawiif and prays at the maqiim his sins will be forgiven 28. He who prays four rak'as at the maqiim reciting four precsribed siiras - God will send an angel who will inform him that God forgave him his sins 29. He who performs the tawiif and prays two rak'ae at the maqiim ibriihim is equal to (the Prophet) Muhammad 30. The maqiim served as a place of supplications: 'Umar, 'Abdallah b. 'Umar, 'Uthman, 'Abdallah b. 'Abbas, 'Abdallah b. Zubayr, Tamim al-Dari and other Companions used to pray at the maqiim, asking God to forgive them and their relatives their al-Bayhaqi, op. cit., p. 272: al-Muttaqi al-Hindi, op. cit., XIII, n? 1047·1050: op. cit., V, 75: al.Jaza'iri, op, cit., p. 140: al.Fasi, op. cit., I, 168,209: alI,Iakim, al.Mustadrak, Hyderabad 1352 H, I, 456: Ibn ~uhayra, op. cit., p. 33: alMajlisi, op. cit., XII, 85: Ahmad b. I,Ianbal, op. cit., XI, nO 7000, 7008: al-Suyfltl, al. Durr, I, 119, 134 inf., 135: al·'Azizi, al-Sirii] al-munir, Cairo 1957, II, 326: al-Azraqi, op. cit., p. 232: al.Fakihi, op. cit., f. 328b, 329b, 330a. 23 AI.Fasi, op. cit., I, 209: al-Suyutl, al-Durr, I, 119: Ibn ~uhayra, op, cit., p. 38: al-Nuwayri, op. cit., I, 315, I. 16: al-Azraqi, op. cit., p. 230: al-Fakihi, op. cit., f. 329b. 24 AI.Fakihi, op. cit., f. 333b. 25 Ib., f. 333b·334a: 'Abd al-Razzaq, al.Jiimi'li l.lj.adith, :Ms. Feyzullah Ef. 541, f. 188b: Nu'aym b. Hammad, Kitiib al-fitan, Ms. Br. Mus., Or. 9449, f. 93b, 94 (The Mahdi will pray at the maqiim two rak'as: his followers will pray behind him). 26 Al-Azraql, op. cit., p. 271: al-Fakihl, op. cit., f. 334b. 27 AI,SUyiiti, al-Durr, I, 121. 28 Al-Azraqi, op. cit., p. 252: Ibn ~uhayra, op. cit., p. 120, 122: al-Muttaql al-Hindi, op, cit., V, nO 231: comp. al-Fakihl, op. cit., f. 332b, inf. (... inna bna·'umara rruJ,iya lliihu 'anhumil tiifa thumma ~allii khalfa l-maqiimi rak'atayni thumma qiila : alii, kullu rak'atayni tukaffiru mil baynahumil au qiila qablahumii au kalimatan nalJ,wahii): alJarral;U, Kashf al-khafii' wa·muzil al.ilbiis, Cairo 1351 H (repr. Beirut, n.d.), II, 259 (nO 2525): al·Suyiiti, al-Durr, 1,120: al-Nuwayri, op. cit., I, 298. 29 Al-Fdkihl, op. cit., f. 333b and see i b., f. 288b (dh,;kru l·du'ii'i bayna l·rukni wa·l· maqiimi). 30 Al-Muttaqi al-Hindi, op. cit., V, nO 233. 22 Al-Azraql, MAQAM IBRAHIM 483 sins 31. People used to stroke the maqiim and to kiss it; scholars denounced and forbade this practice 32. The sanctity of the maqiim was linked with the person of the Prophet : the size of the feet of the Prophet corresponded exactly to the size of the footprints in the maqiim 33. II The maqiim is a stone of small dimensions : sixty cm. wide, ninety cm. high 34. It is today placed in a special building covered by a cupola; it stands opposite the door of the Ka 'ba. 35 Lengthy discussions are devoted to the question whether the present place of the maqiim is the original one. According to some traditions the maqiim was attached to the Ka'ba by Abraham, its place was changed in the time of the Jahiliyya, it was swept away by a torrent in the times of 'Umar, who returned it to the place where it had been in the times of the Jahiliyya 36. The stone, encased in a wooden box, stood on a high platform in order to prevent its being swept away by a torrent 37. In early times the cover of the box used to be lifted op. cit., f. 332b·333a. op. cit., I, 298; al-Azraql, op. cit., p. 272; Ibn ?:uhayra, op. cit., p. 32; al-Fasi, op. cit., I, 210; al-Suyfiti, al-Durr, I, 119; Ibn Taymiyya, Mantisik al·lfajj, majmu'at al·rosii'il al·kubrii, Cairo 1333 H, II, 371 inf.; al-Fakih], op. cit., f. 331b. 33 Ibn Sa'd, 'l'aboqiit, Beirut 1960, I, 118; Ibn Kathir, al-Siro. al.nabawiyya, ed. 31 Al-Fdkihi, 32 Ibn Kathir, Mu~tafa 'Abd al.Wal;tid, Cairo 1964, I, 240. 34 See Gaudefroy Demombynes, Azraqi, op. cit., p. 278; al-Fasl, ?:uhayra, op. cit., p. 31. 35 Le Pelerinaqe a la Mekke, Paris 1923, p. 103; al. op. cit., I, 205; al·Fakihi, op. cit., f. 336a·337a; Ibn See Gaudefroy-Demombynes, London 1935, s.v. Maqam Ibrahim; Heideniumes, op. cit., p. 102; T. P. Hughes, Dictionary 0/ Islam, E. I., s.v. Ka'ba; J. Wellhausen, Beste Arabischen Berlin 1887, p. 72; H. Lammens, L' Arabie Occidentale avant I'Hegire, = Mashriq XXXVII Beirut 1928, p. 150 (Le culte des betyles 'Abd al-Salam Hartin, 36 (1939), p. 229); al.Fasi, op. cit., I, 204; Ibn 'Abd Rabbihi, al- 'Iqd al-farid, ed. Ahmad Amin, Ibrahim al-Ibyarl, Cairo 1949, VI, 258. Ta/sir, I, 299, II, 75 inf.; al.Fasi, op. cit., I, 205.209; al-Suyfiti, al-Durr, I, 120; Ibn ?:uhayra, op. cit., p. 31; Ibn Baba· wayh, op. cit., p. 423, nO 1; al-Fiikihi, op. cit., ff. 331a·b (The stone was attached to the Ka'ba in the time of 'Abd al-Muttalib . al-Fakihl, op. eit., f. 329a; in the time of the Prophet, ib., f. 329a). 37 Ibn 'Abd Rabbihi, op. cit., VI, 258 (... wa.l·lfajar maUfJU'un 'ala minbarin li'alla yamurra bihi l.saylu). Al-Azraqi, op. cit., p. 275.277; Ibn Kathir, 484 M. J. KISTER during the prayer of the ruler or his deputy; at the end of the prayer the box was again locked 38. The maqiim and its cover underwent repairs and changes during the time. When al-Mahdi performed the pilgrimage in 160 H he was approached by 'Abdallah b. 'Uthman b. Ibrahim al-I,Iajabi who brought the maqiim to him at his abode. Al-Mahdi rewarded him generously, stroked the maqiim, poured on it water of Zamzam and drank the water with some of his relatives. In 161 H the maqiim was lifted by some of its keepers, fell down and cracked. AI-Mahdi, when informed of this, sent a thousand dinars for the repair of the maqiim. The cracks were braced with gold on the upper and lower parts of the maqiim. In 236 H al-Mutawakkil added another layer of gold to the first 39. In 241 H the guardians of the Ka'ba informed al-Mutawakkil that the « chair» (kursi), in which the maqiim was placed, was covered with sheets of lead and suggested to replace the lead with silver. The Caliph sent Ishaq b. Salama with more than thirty goldsmiths, marble-workers and other craftsmen; the lead was replaced with silver and a qubba of teakwood was put on the maqiim 40. In 251 H Ja'far b. al-Fagl 41 and Muhammad b. I,Iatim stripped the layer of gold put on by the order of al-Mutawakkil, but left the layer put on by al-Mahdi; they used the gold for the minting of dinars in order to pay the expenses of their war against Isma'Il b. Ytisuf, the Shi'i rebel 42. A thorough restoration of the maqiim was carried out in 256 H. Al-Fakihi witnessed the restoration. His detailed report is the one and only description of the stone given by an eye-witness. In 256 H 'Ali b. al-I,Iasan (al-Hashiml) was appointed governor of Mecca 43. In this year, reports al-Fakihl, some guardians of the Ka'ba came to the governor and informed him that the stones of the maqiim 38 Al.Fakihi, op. cit., f. 336b; Gaudefroy-Demombynes, op. cit., p. 105·108; Snouok Hurgronje, op. cit., p. 106, n. 3. That the stone was uncovered in the time of al.J.!ajjij can be deduced from a story recorded by al·Fikihi, op. cit., f. 331b : When al.J.!ajjij prayed the maqiim moved and al.J.!ajjaj tried to set up right the stone by his leg. Mu. Q.ammadb. al-Hanafiyye stepped forward, covered it with a garment and put it right by hill hand. 39 See al.Azraqi, op. cit., 277·278; al.Fisi, op. cit., I, 202.203; al-Fdkihi, op. cit., f. 334b.335a; Gaudefroy-Demombynes, op. cit., p. 104·106. 40 Al.Fakihi, op. cit., f. 334b.335a. 41 See on him al.Fasi, op. cit., II, 186. 42 Al.Fikihi, op. cit., f. 335a; on Ismi'i! see al.Fii.si, op, cit., II, 186. 43 See on him al-Fdsl, op. cit., II, 188 (quoted from al.Fikihi); Ibn al-Athlr, alKiimil, ed. 'Abd al·Wahhab al.Najjar. Cairo 1357 H. V, 351, 1. 7. MAQAM IBRA.HIM 485 «( had become loose (tasallalat) and that they were anxious about this. I was then present in his abode» ... remarks al-Fakihi. The governor responded to their request to restore the ma,qiim and to fasten the loose stones (i.e. the loose parts of the stone - K). In Muharram the work began. The governor summoned all the guardians and gave orders to strip the layers of gold and silver from the maqiim. Those who were present saw that the stone was broken into seven pieces, which had been braced, but became loose because the amalgam which joined the pieces had disappeared. The seven pieces of the stone were then wrapped in a garment which was sealed with the seal of the governor. The governor called the goldsmiths and ordered them to prepare two golden bands which would brace the upper and the lower part of the magiim; a band of silver below the lower band was ordered in order to strengthen the golden band. Four silver rings (~ilaq) were to support and raise the maqiim. Above the upper golden band fifty nine nails of gold, called «( the stars» (al-nujum) were fixed. The upper band, made of solid gold, contained 1159 mithqal of gold, the lower band 740 mithqal, «( the stars» 93 mithqsl ; the total weight of gold was 1992 mithqal, The silver band contained 1694 dirham. 'Ali b. al-Hasan, the governor, made a donation towards the expenses from his own purse. The goldsmiths worked during the months of Muharram and ~afar. Monday, 1st Rabi' alawwal, 'Ali b. al-Hasan ordered the guardians to bring the maqiim to the diir al-imiira in order to put the bands on the maqiim. Learned men and Bishr al-Khadim (the maulii of the Caliph, who was entrusted that year by the Caliph with the restoration of the mosques of Mecca and Medina) were present. The guardians brought the garment in which the maqiim was wrapped and prepared the amalgam ('alak). Bishr al-Khadim joined the broken pieces of the stone with his own hand until they stuck together. People stroked the maqiim, supplicated and praised God and His friend, Abraham. The bands of the maqiim, however, did not fit. The maqdm. was returned to its place and the bands were widened. On Saturday, 6th Rabi' al-awwal the guardians again brought the maqiim to the dar al-imiira and the lower band was put on the maqiim. The people present in the house poured water of Zamzam on the maqiim, drank the water and stored it in jugs and bottles; they stroked the maqiim, supplicated God, praising Him and His friend, Abraham. On Sunday the upper band was set up on the maqiim. On Monday, the 8th Rabi' al-awwal256 H, the maqiim was returned to its place and the people celebrated the event. When the maqam was brought on the 1st Rabi' al-awwal to the 486 M. J. KISTER dar al-imiira and joined with the amalgam, people examined it closely. I looked at it with them» - says al-Fiikihi. He noticed on all the sides of the stone seven elongated lines running along the lower part of the stone and continuing on its sides. Al-Fiikihi speaks of circles, triangles, squares and oblongs carved on the stone. « There is an inscription on the stone in Hebrew» - says al-Fakihi - «( but some say it is in Himyari script. It is the inscription which Quraysh found in the time of the Jiihiliyya. I copied the inscription from the maqiim on the order of 'Ali b. al-Hasan with my hand. I copied it (exactly) as I saw it inscribed on the stone and I spared no effort. And this is what I copied ». Al-Fiikihi gives three lines of the inscription. «( A part of the inscription - adds al-Fakihi - was not clear to me, and therefore I did not copy it» 44. AI-Fiikihi tried to understand the contents of the inscription and inquired about it. 'Ali b. Zayd al-Fara'id! 45 expressed to him his opinion that the inscription is a Himyari one 46. Abii Zakariyyii al-Maghribi, a man who for many years studied the hieroglyphic inscriptions in Egypt, rendered the inscription as follows : «( I am God, there is no deity except Me». (first line); «( a king who is unattainable» (second line); (d~biiut» (third line). Abii l-Hasan al-Farii'i~i quoted from the Taisir of Sunayd 47 a passage for the elucidation of the meaning of Isbiiu: ($eba'ot in Hebrew - K) as corresponding to «( al-eamad. », «( the Eternal », in Arabic. When God asked Adam «( Who am I» - Adam answered : «( Thou art I ~biiut Adoniiy ». This has to be rendered: God the Eternal. AI-Fiikihi records a tradition traced back to Ibn Abbas, stating that there is an inscription on the maqiim saying: This is the House of God, He put it on the quadrangles of His throne, its sustenance will come from this and that (min kadhii), its people will be the first to suspend its sanctity 48. «( 44 45 Al.Fakihi, op. cit., ff. 335a·b. 'I.Fara'igi menti oned by al- Probably identical with 'Ali b. Zayd b. 'Abdallah 1330 H, IV, 230, nO 611 (al-Fardt - Khatib, 46 47 Ta'rikh Baghdad, Cairo 1931, XI, 427, nO 6215; Ibn Hajar, Lisiin al.miziin, Hyderabad which seems to be an error). op. cit., f. 336a. Tahdhib al.tahdhib, Hyderabad 1327 H, IV, 244·245; Ibn Abi I.Iatim al.Razi, al.JarJ; wa.l.ta'dil, Hyderabad 1952, II, 326. 48 See the different versions of this tradition in al-Tabarl, Tcfsi», III, 61 (and see the notes of the Editor, ib.); al-Suyfiti, al-Durr, II, 53; al-Azraqi, op. cit., p. 42.43; al-Kala'], op. cit., I, 270; al-'Amili, al·Jawiihir al.8aniyya Ii l.alJiidith al·qud8iyya, Najaf 1964, p. 344; al-Nuwayri, op. cit., I, 312; comp. F. Sezgin, Geechichte des arabiechen. Schrifttums, Leiden 1967, I, 339; and see a remarkable version of a combined tradition recorded in Abd al-Razzaq's al.Jiimi'li I·J;adith, one of the earliest sources of J;adith, Ms. Feyzullah Ef. 541, f. 134a : ('Abd al.Razzaq - Ma'mar al-Zuhrt) : balaghani Al.Fakihi, See on him Ibn Hajar, ‫‪ IBRAHIM‬ﻃﺔ.9 ﻛﻼ‬ ‫0‬ ‫ﺍﻷﻯ ﻫﻠﻪ ﺍﻟﻤﻬﺪﻯ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻠﻢ ﻳﻔﺮﻝ ﻋﻠﻴﻪ‬ ‫ﻭﻣﺎﺋﺘﻴﻦ. ﻧﻢ ﻭﻟﻲ ﻣﻜﺔ ﻋﻲ ﻥ ﺍﻟﺤﺴﻦ‬ ‫0‬ ‫-... ﻭﺑﻘﻲ ﺍﻷﻫﻤﺐ‬ ‫‪335a‬‬ ‫01‪line‬‬ ‫ﺣﺘﻰ ﺩﺧﻠﺖ ﺳﻨﺔ ﺳﺖ ﻭﺧﻤﺴﻴﻦ‬ ‫ﺍﻧﻪ ﻗﺪ ﻭﻫﻰ‬ ‫ﻋﺎﺳﺮ) ﻓﺪﺧﻞ ﻣﺤﻠﻴﻪ ﻗﻮﻡ ﻣﻦ ﺍﺣﺠﺒﺔ ﻭﺃﻧﺎ ﻋﻨﺪﻩ ﺫﻛﻠﻤﻮﻩ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﻭﻗﺎﻟﻮﺍ‬ ‫ﻭﺗﺴﻠﻠﺖ ﺃﺣﺠﺎﺭﻩ ﻭﻧﺤﻦ ﻧﺠﻨﺎﻑ ﻋﻠﻴﻪ ﻓﺎﻥ ﺭﺃﻳﺖ ﺃﻧﻰ ﺗﺠﺪﺩ‬ ‫ﻫﻠﻪ ﻭﺍﻧﻀﺒﺒﻪ ﺣﺘﻰ ﻳﺸﺘﺪ ﻓﺄﺟﺎﺑﻬﻢ ‪ JI‬ﻣﺎ ﻃﻠﺒﻮﺍ ﻣﻦ ﺫﻟﻚ ﻓﺄﺧﺬ ﻓﻲ ﻛﻞ‬ ‫ﺍﻟﻤﻘﺎﻡ ﻓﻲ ﺍﻟﻤﺤﺮﻡ ﻓﺄﺣﻀﺮ ﻋﻴﻔﻰ ﺍﻟﺤﺴﻦ ﻋﺎﻣﺔ ﺍﻻ ﺟﺒﺔ ﻓﻘﻊ ﺍﻷﻫﻤﺐ ﻭﺍﻟﻐﻀﺔ‬ ‫ﻋﻦ ﺍﻟﻤﻘﺎﻡ ﻭﺣﻠﻮﻩ) ﻣﺤﻨﻪ ﻓﺎﺫﺍ ﺍﻟﺤﺠﺮ ﺳﺒﻊ ﻗﻄﺮ ﻗﺪ ﻛﺎﻧﺖ ﻣﻠﺼﻘﺔ ﺑﻌﻀﻬﺎ‬ ‫‪.M.J‬‬ ‫‪RETSIK‬‬ ‫ﺫﺧﺬﺗﻪ ﺍﻟﻘﻄﻊ ﻓﺠﻌﻠﺖ ﻓﻲ ﺛﻮﺏ ﻭﺧﺘﻢ‬ ‫ﺫﻫﺐ« ﻃﻮﻕ ﻟﻼﻋﻠﻰ ﻭﻃﻮﻕ ﻟﻼﻣﻨﻌﻞ ,‬ ‫ﻳﻠﻌﻖ ﻋﻠﻴﻪ ﺍﻻﺧﺮﻯ« ﺛﻢ ﻳﻌﻠﻰ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﻰ ﺑﻌﺾ ﻓﺰﺍﻝ ﻋﻨﻬﺎ ﺍﻻﻟﺼﺎﻕ‬ ‫ﻧﻴﺔ ﺯﻣﺮ ﺃﻥ ﻳﻌﻤﻞ ﻟﻪ ﻃﻮﻗﺎﻥ ﻣﻦ‬ ‫ﺍﺣﺪﺍﻫﺎ ﺛﻢ‬ ‫ﻳﺪﺧﻞ ﺍﻟﻤﻘﺎﻡ ﻓﻲ‬ ‫ﺛﻢ ﻳﺴﻤﺮ ﺑﻤﺴﺎﻣﻴﺮ‬ ‫ﻋﻠﻴﻪ ﻧﺠﺎﺗﻢ ﺩﻋﺎ ﺍﻟﺼﺎﻏﺔ ‪ JI‬ﺩﺍﺭ ﺍﻻﻣﺎﺭﺓ ﻭﺃﺧﺬ ﻓﻲ ﻋﻠﻪ ﻭﺣﻀﺮﺗﻪ ﻓﻲ ﺫﻟﻚ‬ ‫ﻭﺗﺤﺖ ﺍﻟﻄﻮﻕ ﺍﻻﺳﻔﻞ ﻃﻮﻕ ﻣﻦ ﻓﻀﺔ ﻳﺸﺪ ﺍﻟﻄﻮﻕ ﺍﻻﻋﻠﻰ ﻭﻫﻮ ﻗﻄﻌﺘﺎﻧﻰ‬ ‫ﺑﺎﻟﻄﻮﻕ ﺍﻟﺬﻫﻤﺐ ﻣﻦ ﻓﻮﻕ ﺍﻟﻔﻀﺔ« ﺛﻢ ﻳﻀﺒﻌﺐ ﺟﻮﺍﻧﻴﻪ ﺑﻀﺒﺎﺏ ﻣﻦ ﺫﻫﺐ «‬ ‫ﺫﻫﺐ« ﻭﺟﻌﻞ ﻓﻲ ﺍﻟﻄﻮﻕ ﻛﺎ ﻳﺪﻭﺭ ﺃﺭﺑﺢ ﺣﻠﻖ ﻣﻦ‬ ‫ﺍﻟﺬﻫﺐ‬ ‫ﻓﻀﺔ ﻳﻮﻗﺢ ﺑﻬﺎ ﺍﻟﻤﻘﺎﻡ ﻭﺯﺍﺩ ﻓﻴﻬﺎ ﻋﺎ~ ﻓﻰ ﺍﻟﺤﺴﻦ ﻣﺎ ﻳﺼﻠﺤﻬﺎ ﻣﻦ‬ ‫ﻣﻦ ﺍﻟﻔﻀﺔ ﺃﻟﻒ ﻭﺳﺘﻤﺎﺋﺔ ﻭﺃﺭﺑﻌﺔ ﻭﻧﺴﻌﻮﻥ ﺩﺭﻫﺎ ﻭﻓﻲ ﺍﻟﻄﻮﻕ‬ ‫ﺍﻟﻤﻘﺎﻡ ﻓﻲ ﺍﺣﺪﺍﻫﺎ , ﺛﻢ‬ ‫ﻭﺍﻟﻔﻀﺔ ﻣﻦ ﻋﻨﺪﻩ , ﻭﺫﻟﻚ ﺍﻥ ﺍﻟﻔﻀﺔ ﻋﺠﺰﺕ ﺑﻬﻢ « ﺫﻛﺎﻥ ﻓﻲ ﺍﻟﻄﻮﻕ ﺍﻻﺳﻔﻞ‬ ‫ﺍﻟﺬﻫﺐ ﺍﻟﺬﻯ‬ ‫ﻳﺪﺧﻞ‬ ‫ﻓﻮﻗﻪ ﻣﺒﻌﺎﺋﺔ ﻭﺃﺭﺑﻌﻮﻥ ﻣﺜﻘﺎﻻ. ﻭﺟﻌﻞ ﺍﻟﻄﻮﻕ ﺍﻻﻋﻠﻰ .ﻳﻀﺎ ﻗﻄﻌﺘﻴﻦ‬ ‫ﻳﻠﻌﻖ ﻋﻠﻴﻬﺎ ﺍﻻﺧﺮﻯ« ﺛﻢ ﻳﺬﺍﺏ ﻋﻠﻴﻬﺎ ﺍﻟﺮﻣﺎﻣﻰ «‬ ‫ﺫﻟﻚ. ﻭﺟﻌﻞ‬ ‫ﺍﻟﺬﻫﺐ‬ ‫ﺫﻫﺐ « ﺛﻢ ﻳﺴﻤﺮ ﺑﻌﺪ‬ ‫~ ﻣﺎ ﻓﻲ ﺍﻟﻄﻮﻕ ﻣﻦ‬ ‫ﺛﻢ ﻳﻀﺒﺐ ﺃﺭﻛﺎﻧﻬﺎ ﺑﻀﺒﺎﺏ ﻣﻦ‬ ‫ﺍﻟﻄﻮﻕ ﺍﻻﻋﻠﻰ ﺫﻫﺒﺎ ﻣﺼﻤﺘﺎ 3 ﻭﺣﺪﻩ«‬ ‫ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻭﻣﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻭﺧﻤﺴﻮﻥ ﺃ ﻣﺜﻘﺎﻻ. ﻭﺟﻌﻞ ﻋﻠﻰ ﺍﻟﻄﻮﻕ ﺍﻻﻋﻠﻰ‬ ‫ﻧﺠﻮﻣﺎ « ﻭﻫﻲ ﻣﺴﺎﻣﻴﺮ ﻣﻦ ﺫﻫﻤﺐ ﻛﻤﺎ ﻳﺪﻭﺭ ﺍﻟﻄﻮﻕ « ﻋﺪﺩ ﺍﻟﻨﺠﻮﻡ ﺳﺘﻮﻧﻰ‬ ‫ﻣﺴﻤﺎﺭﺍ ﺍﻻ ﻭﺍﺣﺪﺍ , ﻭﻭﺯﻧﻬﺎ ﺛﻼﺛﺔ ﻭﺗﺴﻌﻮﻥ ﻣﺜﻘﺎﻻ« ﻳﺠﺘﻤﻊ ﻣﺎ ﻓﻲ ﺍﻟﻄﻮﻕ‬ ‫‪335b‬‬ ‫ﻣﺜﺎﻗﻴﻞ.‬ ‫ﻭﺍﻻﺳﻔﻞ ﺍ ﻣﻦ ﺍﻟﺬﻫﻤﺐ ﺑﺎﻟﻨﺠﻮﻡ .ﻟﻔﺎ ﺷﻘﺎﻝ ﺍﻻ ﻓﺎﻧﻴﺔ‬ ‫ﺍﻻﻋﻠﻰ‬ ‫ﺍﻟﻤﻨﺎﻋﺔ ﻳﻘﺎﻝ ﻟﻪ ﺍﻻﻟﻰ~. ﻓﻲ ﻗﺎﻡ ﺍﻟﺼﺎﻏﺔ ﻳﻌﻤﻠﻮﻧﻪ ﺑﻘﻴﺔ‬ ‫ﻭﻋﻞ ﻋﻠﻰ ﻣﺲ ﻣﻦ‬ ‫ﺍﻟﻤﺤﺮﻡ ﻭﻣﻐﺮ ﺣﺘﻰ ﺍﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻻﺛﻨﻴﻦ « ﻭﺫﻟﻚ ﺃﻭﻝ ﻳﻮﻡ ﻣﻦ ﺛﻨﻬﺮ ﺭﺑﻴﻊ‬ ‫ﻣﻀﻤﻨﺎ :ﻫﻼ3‬ ‫ﻭﺧﻤﺴﻴﻦ ‪Ms‬‬ ‫>‬ ‫‪5Perhaps‬‬ ‫ﺍﻻﻟﻦ :‬ ‫ﻋﻠﻰ ﺟﺲ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺔ ﻳﻘﺎﻝ ﺀ‬ ‫‪ IBRAHIM‬ﻛﺔ 94(‬ ‫ﺍﻻﻭﻝ« ﺃﺭﺳﻞ ﻋﻠﻲ ﻓﻰ ﺍﻟﺤﺴﻦ ﺍﻟﻰ ﺍﺣﺠﺒﺔ ﻳﺄﻣﺮ5 ﻣﺠﻤﻞ ﺍﻟﻤﻘﺎﻡ ‪ JI‬ﺩﺍﺭ‬ ‫ﺍﻻﻣﺎﺭﺓ ﻟﻴﺮﻛﺒﻮﺍ ﻋﻠﻴﻪ ﺍﻟﻄﻮﻗﻴﻦ ﺍﻟﻠﺬ ﻳﻦ ﻫﻼ ﻟﻪ « ﻋﻠﻰ ﻣﺎ ﻭﻣﻔﻨﺎ « ﻟﻴﻜﻮﻥ‬ ‫‪ JI‬ﺩﺍﺭ ﺍﻻﻣﺎﺭﺓ « ﻭ.ﻧﺎ ﻋﻨﺪﻩ« ﻭﻋﻨﺪﻩ‬ ‫ﺍﻟﻨﺎﺱ. ﻓﺄﺗﻮﺍ ﺑﻪ‬ ‫.ﻗﻞ ﻟﺰﺣﺎﻡ‬ ‫ﺑﻴﻦ‬ ‫ﺟﺎﻣﺤﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻤﻠﺔ ﺍﻟﻌﻠﻢ ﻭﻏﻴﺮﻟﻢ« ﻓﻲ ﺛﻮﺏ ﻳﺤﻤﻠﻮﻧﻪ ﺣﺘﻰ ﻭﻓﻌﻮﻩ‬ ‫ﻳﺪﻳﻪ. ﻓﺠﺎﺀ ﺑﺸﺮ ﺍﻟﺨﺎﺩﻡ « ﻣﻮﻟﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ « ﻭﻗﺪ ﻗﺪﻡ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﺼﻼﺓ‬ ‫ﺍﻟﻔﻌﻠﺔ ﺃﻥ ﻳﺬﻳﺒﻮﺍ ﺍﻟﻌﻘﺎﻗﻴﺮ‬ ‫ﻭﺍﻣﻼﺣﻬﺎ « ﻓﻲﻣﺮ ﻋﺎ~ ﻓﻰ ﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻋﺎﺭﺓ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﻭﻣﺴﺠﺪ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺃﻓﻀﻞ‬ ‫ﻭﺍﻟﺴﻼﻡ‬ ‫ﻓﻲ ﺫﺍ ﺑﻮﻫﺎ‬ ‫ﺑﺎﻟﺰﺋﺒﻖ ﺛﻢ ﺃﺧﺮﺝ ﺍﻟﻤﻘﺎﻡ ﻭﻣﺎ ﻣﻘﻂ ﻣﻨﻪ ﻣﻦ ﺍﻟﺤﺠﺎﺭﺓ ﻓﻲ ﻟﺼﻘﻬﺎ‬ ‫ﺑﻨﺮ ﺑﻴﺪ« ﺑﺬﻟﻚ ﺍﻟﻌﻠﻚ ﺣﺘﻰ ﺍﻟﺘﺄﻣﺖ ﻭﺃﺧﺬ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ﻭﺗﻤﺴﺢ ﺍﻟﻨﺎﺱ‬ ‫ﺑﺎﻟﻤﻘﺎﻡ , ﻭﺩﻋﻮﺍ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺫﻛﺮﻭﻩ ﻭﺫﻛﺮﻭﺍ ﺧﻠﻴﻠﻪ ﺍﺑﻮﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺴﻼﻡ « ﻭﻗﻠﺒﻮ« ﻭﻧﻈﺮﻭﺍ ﻭﻧﻈﺮﺕ ﻣﻌﻬﻢ ﻓﺎﺫﺍ ﻓﻲ ﺟﻮﺍﻧﺐ ﺍﻟﻤﻘﺎﻡ ﻛﻠﻬﺎ ﻛﺎ‬ ‫ﻡ ﺩﻭﺭ ﺧﻄﻮﻁ5 ﻓﻲ ﻃﻮﻝ ﺍﻹﻭﺍﻧﻤﺐ ﺍﻟﻤﺴﺘﺪﻕ ﻣﻨﻪ ﺍﻟﺒﺎﺭﺯ ﻋﻦ ﺍﻟﺬﻫﻤﺐ ﺳﺒﻊ‬ ‫ﺍﺣﺎﻧﺐ‬ ‫ﺧﻄﻮﻁ ﻣﺴﺘﻄﻴﻠﺔ ﺛﻢ ﺗﻮﺟﻊ ﺃ ﺍﻟﺤﻄﻮﻁ ﻓﻲ ﺃﺳﻔﻠﻪ ﺣﺘﻰ ﺗﻮﺟﻊ ‪JI‬‬ ‫ﺍﻻﺧﺮ ﺣﺘﻰ‬ ‫ﺗﺴﺘﺒﻴﻦ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﺎﻧﻤﺐ ﺍﻻﺧﺮ ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﺘﺮﺍ ﺑﻴﺢ ﺳﺘﺔ‬ ‫ﺍﻟﺬﻯ ﺃﺧﻄﻪ ﻭﻓﻲ ﻭﺳﻄﻪ ﻧﻜﺘﺔ ﺃ ﻣﻦ ﺍﻃﺠﺮ«‬ ‫ﺧﻄﻮﻁ ﻭﻓﻴﻪ ﺣﻔﺮ ﻗﻴﺎﺳﻪ ﻫﺬﺍ ﺍﻟﺨﻂ ﺍﻟﺬﻯ ﺃﺧﻄﻪ ﻭﺫﻟﻚ ﻓﻲ ﻋﺮﻓﻪ ﻭﻓﻴﻪ‬ ‫ﺃﻳﻀﺎ ﺩﻭ ﺍﻭﻳﻮ ﻗﻴﺎﺳﻬﺎ ﻫﺬﺍ‬ ‫ﻭﻓﻴﻪ .ﻳﻀﺎ ﺩﻭﺍﺭﺓ ﻓﻲ ﻋﺮﺿﻪ ﻣﻦ ﺍﺑﺤﺎ ﻧﺐ ﺍﻻﺧﺮ ﻗﻴﺎﺳﻬﺎ ﻫﺬﺍ ﺍﻟﺬﻯ .ﺧﻄﻪ‬ ‫ﻭﺍﺫﺍ ﻓﻴﻪ ﻛﺘﺎﺏ ﺑﺎﻟﻌﺒﺮﺍﻧﻴﺔ ﻭﻳﻘﺎﻝ ﺑﺎﻟﺤﻤﻴﺮﻳﺔ ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻯ ﻭﺟﺪﺗﻪ‬ ‫ﺗﺮﻳﺶ ﻓﻲ ﺍﻳﺠﺎﻫﻠﻴﺔ. ﻓﺄﺧﺬﺕ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻤﻘﺎﻡ ﺃﻣﺮ ﻋﻲ ﻓﻰ ﺍﻟﺤﺴﻦ‬ ‫ﻭﻫﻮﺍﻟﺬﻯ ﺧﻄﻄﺘﻪ ﺍﻻﻥ‬ ‫ﺑﻴﺪﻯ ﻭﺣﻜﻴﺘﻪ ﻛﺎ ﺭﺃﻳﺘﻪﻣﺨﻄﻮﻃﺎ ﻓﻴﻪ ﻭﻟﻢ ‪ Ji‬ﺟﻬﺪﻯ‬ ‫ﻓﻬﺬﺍ ﻣﺎ ﺍﺳﺘﺒﺎﻥ ﻟﻲ ﻣﻦ ﺍﻟﺨﻄﻮﻁ ﻭﻗﺪ ﺑﻘﻴﺖ ﻣﻨﻪ ﺑﻘﻴﺔ ﻟﻢ ﺗﺴﺘﺒﻦ ﻟﻲ ﻓﻠﻢ‬ ‫.ﻟﺤﺒﻬﺎ. ﺛﻢ .ﺗﻲ ﺑﺎﻟﻄﻮﻗﻴﻦ ﻓﻘﺪﺭﺍ ﻋﻠﻰ ﺍﻟﻤﻘﺎﻡ ﻓﻀﺎﻗﺎ ﻋﻨﻪ ﻓﺄﻣﺮ ﺑﻮﺩ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺧﻄﻮﻃﺎ ‪6Ms‬‬ ‫:‬ ‫ﻳﺮﺑﺢ ‪7Ms‬‬ ‫•‬ ‫ﻧﻜﻪ ‪8Me‬‬ ‫:‬ ‫‪nO egap‬‬ ‫489‬ ‫20-21 ‪neewteb senli‬‬ ‫‪eht‬‬ ‫‪eht‬‬ ‫‪ginwollof SI‬‬ ‫‪erugif‬‬ ‫‪dettnno‬‬ ‫‪yb‬‬ ‫‪.ekatsim ereh‬‬ ‫‪tI si‬‬ ‫‪.decudorper‬‬ ‫‪.M.J‬‬ ‫‪RETSIK‬‬ ‫‪ JI‬ﻣﺮﻓﻌﻪ ﻭﺃﻣﺮﻫﺎ ﺃﻥ ﻳﻮﺳﻌﺎ ﺣﺘﻰ ﻳﺄﺍﻧﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻘﺪﺭﻡ ﻓﺄﻗﺎﻡ ﺛﻼﻧﺔ‬ ‫ﺃﻳﺎﻡ~ ﻓﻼ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺫﻟﻚ ﻟﺴﺖ ﻟﻴﺎﻝ ﺧﻠﻮﻥ ﻣﻦ ﺷﻬﺮ ﻭﻳﺒﻊ ﺍﻻﻭﻝ‬ ‫‪336a‬‬ ‫‪ I‬ﺃﺭﺳﻞ ﻋﺎ~ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻰ ﺍﺣﺠﺒﺔ ﻓﺄﺣﻀﺮﻭﺍ ﺍﻟﻤﻘﺎﻡ ﻭﺣﻀﺮﻩ ﺃﻳﻀﺎ‬ ‫ﺟﺎﻣﺤﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻤﺴﺤﻮﺍ ﺍﻟﻤﻘﺎﻡ ﻭﻣﺒﻮﺍ ﻓﻴﻪ ﻣﻦ ﻣﺎﺀ ﺯﻣﺰﻡ ﻓﺸﺮﺑﻮﺍ ﻭﺃﺧﺬﻭﺍ‬ ‫ﺗﻌﺎﻝ ﻭﺫﻛﺮﻭﻩ ﻭﺫﻛﺮﻭﺍ ﺧﻠﻴﻠﻪ ﺍﺑﻮﻫﻴﻢ‬ ‫ﻓﻲ ﺍﻟﻘﻮﺍﺭﻳﺮ ﻭﺍﻟﻜﻴﺰﺍﻥ ﻭﺩﻋﻮﺍ ﺍﻟﻠﻪ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﺛﻢ ﺭﻛﺐ ﺍﻟﻄﻮﻕ ﺍﻻﺳﻔﻞ ﻓﺤﻀﺮﺕ ﺍﻟﺼﻼﺓ ﻧﻮﺩ ﺍﻟﻤﻘﺎﻡ ﺍﻟﻰ‬ ‫ﻟﺜﺎﻧﻴﺄ‬ ‫ﻣﺮﻓﻌﻪ ﺣﺘﻰ ﻛﺎﻥ ﺍﻟﻐﺪ ﻣﻦ ﻳﻮﻡ ﺍﻻﺣﺪ ﻓﺄﻣﺮﻟﻢ ﺑﺎﺣﻀﺎﺭﻩ ﻓﺄﺣﻀﺮﻭ« ﻳﻮﻡ‬ ‫ﺍﻻﺣﺪ ﺫﻛﻤﺐ ﺍﻟﻄﻮﻕ ﺍﻻﻋﻠﻰ ﻋﻠﻴﻪ ﻭﺣﻤﻞ ﺍﻟﻰ ﻣﺮﻓﻌﻪ ﻳﻮﻡ ﺍﻻﻧﻔﻴﻦ‬ ‫ﻟﻴﺎﻝ ﺧﻠﻮﻥ ﻣﻦ ﺷﻬﺮ ﺭﻳﻊ ﺍﻻﻭﻝ ﺳﻨﺔ ﺳﺖ ﻭﺧﻤﺴﻴﻦ ﻭﻣﺎﺕ ﻳﻦ ﻭﻛﺎﻧﺖ‬ ‫ﻓﻴﻪ ﻣﺠﺎﻟﺲ ﺣﺴﻨﺔ ﻭﻣﺸﺎﻫﺪ ﺟﻤﻴﻠﺔ ﻭﺍﻟﺤﻤﺪ ﻟﻠﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ~ ﻓﺤﺪﺍﻧﻨﻲ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻤﻘﺎﻡ‬ ‫ﺃﺑﻮ ﺍ 8 ﺳﻦ ﻋﺎ~ ﻓﻰ ﺯﻳﺪ ﺍﻟﻔﺮﺍﺋﻀﻲ ﻭﺃﺧﺬ ﻣﻨﻲ ﻫﺬﺍ‬ ‫ﻧﺴﺨﺔ ﻫﺬﺍ‬ ‫ﻓﻘﺎﻝ ﺣﺪﻧﻨﻲ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻤﻐﺮﺑﻲ ﻋﺼﺮ ﻭﻗﺪ ﺃﺧﺬ ﻣﻨﻲ ﻫﺰ« ﺍﻟﻨﺴﺨﺔ ﻳﻌﻨﻲ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻓﻘﺮﺃﺗﻬﺎ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﻟﻲ ﺃﻧﺎ ﺃﻋﺮﻑ ﺗﻔﺴﻴﺮ ﻫﺬﺍ « ﺃﻧﺎ‬ ‫ﺷﻴﺁ ﻫﺬﺍ ﺍﻟﻤﻜﺘﻮﺏ ﻓﻲ‬ ‫ﺃﻃﻠﺐ ﺍﻟﺒﺮﺍ ﺑﻲ« ﻭﺍﻟﺒﺮﺍﺑﻲ ﻛﺘﺎﺏ ﻓﻲ ﺍﻟﺤﺠﺎﺭﺓ ﻣﻤﺼﺮ ﻣﻦ ﻛﺘﺎﺏ ﺍﻻﻭﻟﻴﻦ«‬ ‫ﻗﺎﻝ ﺫﻧﺎ ﺃﻃﻠﺒﻪ ﻣﻨﺬ ﺛﻼﺛﻴﻦ ﺳﻨﺔ ﻭﺃﻧﺎ ﺃﺭﻯ ﺃﻯ‬ ‫ﺍﻟﻤﻘﺎﻡ~ ﻓﻲ ﺍﻟﺴﻄﺮ ﺍﻻﻭﻝ · ﺍﻧﻲ ﺍﻧﺎ ﺍﻟﻠﻪ ﻻ ﺍﻟﻪ ﺍﻻﻷﻧﺎ~ ﻭﺍﻟﺴﻄﺮ ﺍﻟﺜﺎﻧﻲ‬ ‫ﺍﻣﺒﺎﺭﺗﻪ ﻭﻫﻮ ﺍﺳﻢ ﺍﻟﻠﻪ ﺍﻻﻋﻈﻢ ﻭﺑﻪ‬ ‫ﻳﺪﻳﻪ‬ ‫ﻣﻠﻚ ﻻ ﻳﻮﺍﻡ~ ﻭﺍﻟﺴﻄﺮ ﺍﻟﺜﺎﻟﺚ ·‬ ‫ﺳﺮ ﺗﺠﺎﺏ ﺍﻟﺪﻋﻮﺍﺗﻪ~ ﻗﺎﻝ ﻟﻲ ﺍﺑﻮ ﺍﻟﺤﺴﻦ ﻋﺎ~ ﻓﻰ ﺯﻳﺪ ﺍﻟﻔﺮﺍﺋﻀﻲ ﻭﻓﻲ‬ ‫ﺗﻔﺴﻴﺮ ﺳﻨﻴﺄ ﻗﺎﻝ · ﻟﻤﺎ ﺧﻠﻖ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺁﺩﻡ ﺃﻗﻌﺪ« ﺑﻴﻦ‬ ‫ﻓﻘﺎﻝ · ﻣﻦ ﺃﻧﺎ ﻳﺎ‬ ‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻝ ·‬ ‫ﺁﺩﻡ) ﻓﻘﺎﻝ · ﺃﻧﺖ ﺍﻣﺒﺎﺭﺕ ﺍﺩﻧﺎﻯ~ ﻗﺎﻝ ﻟﻪ ﺍﻟﺮﺏ‬ ‫ﻣﺎﻗﺖ ﻳﺎ ﺁﺩﻡ « ﻳﻌﻨﻲ ﺃﻧﺖ ﺍﻟﻠﻪ ﺍﻟﺼﻤﺪ , ﻳﻘﻮﻝ ﺍﻣﺒﺎﺭﺕ‬ ‫ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﻜﺪ«ﻱ ﻗﺎﻝ ﺷﻨﺎ ﺳﻬﻞ‬ ‫ﺍﻟﻠﻪ ﺍﻟﺼﻤﺪ. ﻗﺎﻝ ﻟﻲ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠﻰ ﻓﻰ ﺯﻳﺪ ﻭﺯﻋﻢ ﺍﻥ ﻫﺬﺍ‬ ‫ﺍﻟﺬﻯ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺑﺎﻟﺤﻤﻴﺮﻳﺔ~ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‬ ‫ﻓﻲ ﻋﺘﺎﺏ ﻗﺎﻝ ﺛﺎ ﻋﻴﺴﻰ ﻓﻰ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻣﻦ ﻣﺎﻙ ﻓﻰ ﺣﺮﺏ ﻋﻦ ﻣﺤﻜﺮﻣﺔ‬ ‫ﺍﺑﻮﺍﻫﻴﻢ ﻣﻠﻴﻪ‬ ‫ﻣﺒﺎ~ ﺭﻣﻲ ﺍﻟﻠﻪ ﺳﻬﺎ ﻗﺎﻝ · ﺍﻥ ﻓﻲ ﺃ) ﻣﻘﺎﻡ‬ ‫ﻋﻦ ﺍﻓﻰ‬ ‫ﻣﺮﺷﻪ‬ ‫‪.RETSIK‬‬ ‫ﻟﻮﻓﻞ ﺳﻪ ﻟﻘﺮﺉ · ﻫﺬﺍ ﻳﺒﺖ ﺍﻟﻠﻪ ﻭﻣﻌﻪ ﻣﻠﻰ ﺗﻮﺩﻳﻊ‬ ‫ﺍﻟﻼﻡ ﻟﻜﺘﺎﺑﺎ‬ ‫(ﺗﻴﻪ ﺭﺯﺗﻪ ﻣﻦ ﻛﺬﺍ ﻭﺃﻭﻝ ﻣﻦ ﻳﻌﻠﻪ ﺃﻫﻠﻪ‬ ‫,‪Jerusalem‬‬ ‫‪TheHebrew‬‬ ‫‪University‬‬ ‫,‬ ‫‪InstItute 4Asian‬‬ ‫ﻩ‬ ‫‪andAfrican‬‬ ‫‪Studies‬‬ ‫.‬ ‫‪.M.J‬‬