The Origins of the Islamic State/Part 9/Chapter 8
CHAPTER VIII
The Founding of al-Kûfah
Al-Kûfah chosen. Muḥammad ibn-Saʿd from ʿAbd-al-Ḥamîd ibn-Jaʿfar and others:—ʿUmar ibn-al-Khaṭṭâb wrote to Saʿd ibn-abi-Waḳḳâṣ ordering him to adopt for the Moslems a place to which they could emigrate, and which they could use as a meeting place [ḳairawân], provided that between him [ʿUmar] and the Moslems, no sea should intervene. Accordingly, Saʿd came to al-Anbâr[1] with the idea of occupying it. Here, however, flies were so numerous, that Saʿd had to move to another place, which proved to be unsatisfactory, and therefore he moved to al-Kûfah which he divided into lots, giving the houses as fiefs and settling the different tribes in their quarters. He also erected its mosque. All this took place in the year 17.
Sûḳ Ḥakamah. The following was communicated to me by ʿAli ibn-al-Mughîrah-l-Athram, on the authority of sheikhs from al-Kûfah:—When Saʿd ibn-abi-Waḳḳâṣ was through with the battle of al-Ḳâdisîyah, he went to al-Madâʾin, made terms with the inhabitants of ar-Rûmîyah and Bahurasîr, reduced al-Madâʾin,[2] Asbanbur[2] and Kurdbandâdh[3] and settled his troops in them. The troops occupied these places. Subsequently, Saʿd was ordered [by ʿUmar] to remove them; and so he removed them to Sûḳ Ḥakamah, others say to Kuwaifah on this side of al-Kûfah. According to al-Athram, the word takauwuf[4] means "the reunion of people". Others say that circular places when sandy are called kûfah; and still others call the land rich in pebbles, mud and sand, kûfah.
Mosquitoes in al-Madâʾin. It is stated that when the Moslems in al-Madâʾin were attacked by the mosquitoes, Saʿd wrote to ʿUmar telling him that they were badly affected by them; in answer to which ʿUmar wrote back, "Arabs are like camels; whatever is good for the camels is good for them. Choose for them, therefore, a habitable place; and let no sea intervene between them and me." The determining of the dwelling-place was entrusted to abu-l-Haiyâj al-Asadi ʿAmr ibn-Mâlik ibn-Junâdah.
Al-Kûfah founded. Then ʿAbd al-Masîḥ ibn-Buḳailah presented himself before Saʿd and said to him, " I can point out to thee a site which is outside the waterless desert, and higher than the muddy places where mosquitoes abound."[5] Saying this, he pointed out the site of al-Kûfah which was then called Sûristân. When Saʿd arrived on the spot destined to be the site of the mosque, a man shot, by his orders, an arrow towards the ḳiblah, another towards the north, another to the south, a fourth to the east, and marked the spots where the arrows fell. Saʿd then established the mosque and the governor's residence on the spot where the man who shot the arrows had stood, fencing in all the space around that spot. He then drew lots with two arrows between the tribe of Nizâr and the tribes of al-Yaman, promising the left side, which was the better of the two, to the one whose arrow was drawn first. The people of al-Yaman had theirs first ; and they were, therefore, allotted the pieces on the east side. The pieces allotted to the Nizâr fell on the west side beyond the boundaries fixed for the mosque, leaving what was fenced in within the marks for the mosque and the governor's residence. Later, al-Mughîrah ibn-Shuʿbah enlarged the mosque; and Ziyâd[6] [ibn-Abîhi] rebuilt it strongly and rebuilt the governor's residence. Ziyâd often repeated, "On every one of the pillars of the mosque at al-Kûfah, I spent 1,800 [dirhams]." Another building was established by ʿAmr ibn-Ḥuraith al-Makhzûmi, whom Ziyâd used to leave in his place over al-Kûfah whenever he absented himself in al-Baṣrah. Ziyâd's agents erected many buildings which made the place crowded and thickly set.[7]
The lane called Kuḳâḳ ʿAmr in al-Kûfah takes its name from the banu-ʿAmr ibn-Ḥuraith ibn-ʿAmr ibn-ʿUthmân ibn-ʿAbdallâh ibn-ʿUmar ibn-Makhzûm ibn-Yaḳaẓah.
The Yamanites. Wahb ibn-Baḳîyah-l-Wâsiṭi from ash-Shaʿbi:—The latter said, "We (the Yamanites) were 12,000 men; the Nizâr were 8,000; from which you can easily see that we constituted the majority of the settlers of al-Kûfah. Our arrow went to the east side of the mosque. That is why we hold the pieces we now hold."
The mosque. ʿAli ibn-Muḥammad al-Madâʾini from Maslamah ibn-Muḥârib and others:—Al-Mughîrah enlarged the mosque[8] of al-Kûfah and rebuilt it. Ziyâd later enlarged it still more. Pebbles were spread in this mosque and in that of al-Baṣrah, because when people prayed their hands were covered with dust, which they used to remove by clapping their hands. This made Ziyâd say, "I am afraid that in course of time, the clapping of hands will be taken for a part of the religious ceremony." When he, therefore, enlarged the mosque and added to it, he ordered that pebbles be strewn in the courtyard of the mosque. The overseers of the work used to oppress those who gathered the peb-bles, saying, "Bring us only this kind which we show you", choosing special samples, and asking for similar ones. By such means, they enriched themselves. Hence, the saying, "It is good to be in authority even over stones."[9] This saying, however, is, according to al-Athram, explained by abu-ʿUbaidah by the fact that al-Ḥajjâj ibn-ʿAtîk ath-Thaḳafi, or his son, had charge of cutting the pillars for the al-Baṣrah mosque from Jabal al-Ahwâz where he discovered a mine. This gave rise to the expression: "It is good to be in authority even over stones."
Abu-ʿUbaidah states that the colonization of al-Kûfah took place in the year 18.
Ziyâd took for himself in the al-Kûfah mosque a maḳṣûrah which afterwards was renewed by Khâlid ibn-ʿAbdallâh al-Ḳasri.
The version of al-Haitham. Ḥafṣ ibn-ʿUmar al-ʿUmari from al-Haitham ibn-ʿAdi aṭ-Ṭâʾi:—After having settled in al-Madâʾin, planned it out and established a mosque, the Moslems found the place too dirty and productive of pestilence. Saʿd ibn-abi-Waḳḳâṣ communicated the fact to ʿUmar who wrote back that they should move westward. Saʿd came to Kuwaifah ibn-ʿUmar, but finding the water all around it, the Moslems left it and came to the site on which al-Kûfah now stands. They hit on the ridge called Khadd al-ʿAdhrâʾ [the virgin's cheek] on which lavender, daisies, broom-plants [shîḥ and ḳaiṣûm] and poppies grew. On this site, they established themselves.
I was told by a Kufite sheikh that the region between al-Kûfah and al-Ḥîrah was known by the name of al-Milṭâṭ.
The house of ʿAbd-al-Malik ibn-ʿUmair was used for entertaining guests, ʿUmar having ordered that some house be put to that use for those who came from the different provinces.
Charges against Saʿd. Al-ʿAbbâs ibn-Hishâm al-Kalbi from Muḥammad ibn-Isḥâḳ:—Saʿd ibn-abi-Waḳḳâṣ made a wooden door for his mansion which he surrounded with a fence of reeds. ʿUmar ibn-al-Khaṭṭâb sent Muḥammad ibn-Maslamah-l-Anṣâri who set fire to the door and fence, and made Saʿd leader in the mosques of al-Kûfah where nothing but good was spoken of him.
Al-ʿAbbâs ibn-al-Walîd an-Narsi and Ibrâhîm al-ʿAllâf al-Baṣri from Jâbir ibn-Samurah:—The people of al-Kûfah reported Saʿd ibn-abi-Waḳḳâṣ to ʿUmar on the ground that he did not lead properly in prayers. In answer to the charge, Saʿd said, "As for me, I have always followed the prayer of the Prophet and never deviated from it. In the first two [prostrations] I repeat prayer slowly, in the last two, quickly."[10] "That was what was thought of thee, abu-Isḥâḳ," said ʿUmar. ʿUmar then sent certain men to inquire in al-Kûfah regarding Saʿd, about whom nothing but good was told in the different mosques, until they came to the mosque of the banu-ʿAbs. Here someone called abu-Saʿdah said, "As for Saʿd, he does not divide shares equally, nor judge cases justly." Hearing this, Saʿd exclaimed, "O God, if he is telling a lie, make his age long, perpetuate his poverty, take away his eyesight and expose him to troubles!" ʿAbd-al-Malik said, "I later saw abu-Saʿdah intercepting the way of the maids in the streets; and when somebody asked him, 'How are you, abu-Saʿdah?' he always replied, 'I am old and crazed, being afflicted with the curse of Saʿd'."
In another tradition transmitted by al-ʿAbbâs an-Narsi, Saʿd made the following petition, regarding the people of al-Kûfah: "O God, let no ruler be satisfied with them, and let them be never satisfied with a ruler!"
I was informed by al-ʿAbbâs an-Narsi that al-Mukhtâr ibn-abi-ʿUbaid, or someone else, said, "To love the people of al-Kufah is honor; and to hate them is destruction."
Al-Ḥasan ibn-ʿUthmân az-Ziyâdi from ash-Shaʿbi:—After the victory of al-Ḳâdisîyah, ʿAmr ibn-Maʿdikarib visited ʿUmar ibn-al-Khaṭṭâb and was asked by him about Saʿd and whether the people were satisfied with him. ʿAmr gave the following answer, "I left him laying up for them as an ant lays up, having as much sympathy with them as a kind mother. In his love of dates, he is an Arab; in the collection of taxes, he is Nabatean. He divides shares equitably, judges cases justly and leads the bands successfully." "It looks," said ʿUmar, "as if ye both have agreed to compensate each other with praise (Saʿd having before written to ʿUmar in commendation of ʿAmr)." " No, 'Commander of the Believers'," answered ʿAmr, "I rather said what I knew." "Well, ʿAmr," said ʿUmar, "describe war." "It is bitter in taste when waged. He, who perseveres in it, becomes known; but he who grows weak, perishes."—"Describe the arms."—"Ask me about whichever thou wantest."—"The lancet?"—"It is a brother which may betray thee."—"The arrows?"—"Arrows are messengers of death which either err or hit."—"The shield?"—"That is the defense which has most to suffer."—"The coat of mail?"—"Something that keeps the horseman busy; a nuisance for the footman; but in all cases, a strong protection."—"The sword?"—"May it be the cause of thy death!"—"Thy death!"—"The fever has abased me to thee."[11]
ʿUmar appoints ʿAmmâr and then al-Mughîrah. At last, ʿUmar dismissed Saʿd and appointed ʿAmmâr ibn-Yâsir. A complaint was made against ʿAmmâr to the effect that he was weak and knew nothing about politics. He was therefore dismissed after holding the office of governor over al-Kûfah for one year and nine months. In this connection, ʿUmar remarked, "What am I to do with the people of al-Kûfah? If I appoint a strong man over them, they attribute transgression to him; and if a weak man, they despise him."[12] Calling al-Mughîrah ibn-Shuʿbah, he asked him, "Wouldst thou commit again what thou didst once commit, if I should assign thee over al-Kûfah?" And al-Mughîrah answered, "No." Al-Mughîrah went to al-Madînah, after the conquest of al-Kâdisîyah, and was appointed by ʿUmar over al-Kûfah, which position he held until ʿUmar's death.
Saʿd, then al-Walîd, then Saʿîd as governors. Then came ʿUthmân ibn-ʿAffân and appointed over al-Kûfah Saʿd; but later dismissed him and appointed al-Walîd ibn-ʿUḳbah ibn-abi-Muʿaiṭ ibn-abi-ʿAmr ibn-Umaiyah. When al-Walîd visited Saʿd, the latter said, "Either thou hast become intelligent after me, or I have become foolish after thee." Al-Walîd was later dismissed and Saʿîd ibn-al-Âṣi ibn-Saʿîd ibn-al-Âṣi ibn-Umaiyah was nominated to his place.
Persians unite with the Arabs. Abu-Masʿûd al-Kûfi from Misʿar ibn-Kidâm:—In the battle of al-Ḳâdisîyah, Rustam led 4,000 men called Jund [army] Shahânshâh, who asked for peace provided they be allowed to settle wherever they wanted, be confederates with whomever they wanted and receive soldiers' stipends. Their request having been granted, they united in a confederacy with Zuhrah ibn-Ḥawîyah as-Saʿdi of the banu-Tamîm. Saʿd [ibn-abi-Waḳḳâṣ] allowed them to settle where they chose, and assigned 1,000,000 dirhams for stipends. Their chief [naḳîb] was one of them called Dailam;[13] hence the name of the place Ḥamrâʾ Dailam. Later Ziyâd [ibn-Abîhi], following the orders of Muʿâwiyah, sent some of them to Syria where they are called al-Furs [Persians], others to al-Baṣrah where they were combined with the Asâwirah [Persian cavalry].
According to abu-Masʿûd, the Arabs call the non-Arabs Ḥamrâʾ [the red], and would say, "I came from Ḥamrâʾ Dailam," as they would say, "I came from Juhainah " or some other place. Abu-Masʿûd adds, "I heard someone say that these Asâwirah lived near ad-Dailam and when they were attacked by the Moslems in Ḳazwîn, they accepted Islâm on the same terms as the Asâwirah of al-Baṣrah. Then they came to al-Kûfah and settled in it."
According to al-Madâʾini, Abarwîz brought from ad-Dailam 4,000 men who acted as his servants and escort, which position they held until the Arab invasion. They then took part in the battle of al-Ḳâdisîyah under Rustam. When Rustam was killed and the Magians were defeated, they withdrew, saying, "We are different from those others [i. e., Arabs]; we have no refuge, and have already left a bad impression on the Moslems. Let us then adopt their faith, and we will be strengthened by them." Having deserted to the Moslem camp, Saʿd wanted to know the cause; and al-Mughîrah ibn-Shuʿbah asked them about it. Thus, they presented their case, saying, "We will adopt your faith." Al-Mughîrah came back to Saʿd and told him about it. Saʿd promised them security; and they accepted Islâm. They witnessed the conquest of al-Madâʾin under Saʿd and the conquest of Jalûlâʾ; after which they returned to al-Kûfah where they settled with the Moslems.
Places of interest and the persons after whom they are named.[14] The Jabbânat [cemetery] as-Sabîʿ, after a son of as-Sabîʿ ibn-Sabuʿ ibn-Ṣaʿb al-Hamdâni.
The Ṣaḥrâ [desert] Uthair,[15] after Uthair of the banu-Asad.
The Dukkân [shop] ʿAbd-al-Ḥamîd, after ʿAbd-al-Ḥamîd ibn-ʿAbd-ar-Raḥmân ibn-Zaid ibn-al-Khaṭṭâb, the ʿâmil of ʿUmar ibn-ʿAbd-al-ʿAzîz over al-Kûfah.
The Saḥrâ bani-Ḳirâr after the banu-Ḳirâr ibn-Thaʿlabah. … ibn-Nizâr.
Dâr ar-Rûmîyîn was a dunghill where the inhabitants of al-Kûfah cast their rubbish and which was taken as fief from Yazîd ibn-ʿAbd-al-Malik by ʿAnbasah ibn-Saʿîd ibn-al-Âṣi, who removed the soil in it for 150,000 dirhams.
The Sûḳ [market] Yûsuf in al-Ḥîrah, after Yûsuf ibn-ʿUmar … ath-Thaḳafi.
Ḥammâm [bath] Aʿyan, after Aʿyan, a freedman of Saʿd ibn-abi-Waḳḳâṣ.
Bîʿat [church] bani-Mâzin in al-Ḥîrah, after some of al-Azd of Ghassân.
Ḥammâm ʿUmar, after ʿUmar ibn-Saʿd ibn-abi-Waḳḳâṣ.
Shahârsûj Bajîlah in al-Kûfah, after the banu-Bajlah.[16]
Jabbânat ʿArzam, after a certain ʿArzam, who used to shake in it milk in a skin [so that its butter might come forth].
Jabbânat Bishr, after Bishr ibn-Rabîʿah … ibn-Ḳumair al-Khuthʿami.
Zurârah, after Zurârah ibn-Yazîd … ibn-Ṣaʿṣaʿah.
Dâr [house] Ḥukaim in al-Kûfah, after Ḥukaim ibn-Saʿd ibn-Thaur al-Bukâʾi.
Ḳaṣr [castle] Muḳâtil, after Muḳâtil ibn-Ḥassân[17] … of the banu-Amruʾi-l-Ḳais.
As-Sawâdîyah[18] in al-Kûfah, after Sawâd ibn-Zaid ibn-ʿAdi. …
Ḳaryat [village] abi-Ṣalâbah on the Euphrates, after Ṣalâbah ibn-Malik ibn-Ṭârik. …
Aḳsâs Mâlik, after Mâlik ibn-Ḳais … ibn-Nizâr.
Dair [monastery] al-Aʿwar, after one of the Iyâd of the banu-Umaiyah.
Dair Ḳurrah after Ḳurrah of the banu-Umaiyah ibn-Ḥudhafah.
Dair as-Sawa, after the same banu-Umaiyah.
Dair al-Jamâjim, after the Iyâd tribe who in a battle with the banu-Bahrâʾ and the banu-l-Ḳain lost many who were buried there and whose skulls [jamâjim] were later excavated as one was digging in the ground.
Dair Kaʿb, after the Iyâd.
Dair Hind, after the mother of ʿAmr ibn-Hind.
Dar Ḳumâm, after the daughter of al-Ḥârith ibn-Hâniʾ al-Kindi.
Bîʿat bani-ʿAdi, after the banu-ʿAdi ibn-adh-Dhumail of the Lakhm.
Ṭizanâbâdh, after aḍ-Ḍaizan ibn-Muʿâwiyah ibn-al-ʿAbîd as-Salîḥi.
Masjid [mosque] Simâk in al-Kûfah, after Simâk ibn-Makhramah ibn-Ḥumain al-Asadi. …
Maḥallat [quarter] bani-Shaiṭân, after Shaiṭân ibn-Zuhair[19] … ibn-Tamîm.
The site of Dâr ʿÎsa ibn-Mûsa belonged to al-ʿAlâʾ ibn-ʿAbd-ar-Raḥmân … ibn-ʿAbd-Manâf.
There is a path in al-Kûfah named after ʿAmîrah ibn-Shihâb. …
Ṣaḥrâʾ Shabath, after Shabath ibn-Ribʿi ar-Riyâḥi of the banu-Tamîm.
Dâr Ḥujair in al-Kûfah, after Ḥujair ibn-al-Jaʿd al-Jumaḥi.
Biʾr [well] al-Mubârik [Mubarak ?], after al-Mubârik [Mubarak ?] ibn-ʿIkrimah ibn-Ḥumairi [Ḥimyari ?]-l-Juʿfi.
Raḥa [hand-mill] ʿUmârah, after ʿUmârah ibn-ʿUḳbah … ibn-Umaiyah.
Jabbânat Sâlim, after Sâlim ibn-ʿAmmâr … ibn-Hawâzin.
Ṣaḥrâʾ Albardakht, after the poet Albardakht aḍ-Ḍabbi.
Masjid bani-ʿAnz, after the banu-ʿAnz ibn-Wâʾil ibn-Ḳâsiṭ.
Masjid bani-Jadhîmah, after the banu-Jadhîmah ibn-Mâlik ibn-Naṣr … ibn-Asad.
There is a mosque in al-Kûfah named after the banu-l-Maḳâṣif.
Masjid bani-Bahdalah, after the banu-Bahdalah ibn-al-Mithl ibn-Muʿâwiyah of the Kindah.
Biʾr al-Jaʿd in al-Kûfah, after al-Jaʿd, a freedman of Hamdân.
Dâr abi-Arṭât, after Arṭât ibn-Mâlik al-Bajali.
Dâr al-Muḳaṭṭaʿ, after al-Muḳaṭṭaʿ ibn-Sunain al-Kalbi.
Ḳaṣr al-ʿAdasîyîn at the extremity of al-Ḥîrah, after the banu-ʿAmmâr ibn-ʿAbd-al-Masîḥ. …
The cathedral mosque in al-Kûfah was built with material taken from the ruins of the castles in al-Ḥîrah that belonged to the al-Mundhir clan, the price of that material constituting a part of the tax paid by the people of al-Ḥîrah.
Sikkat al-Barîd [post-office] in al-Kûfah was once a church built by Khâlid ibn-ʿAbdallâh … of the Bajîlah for his mother, who was a Christian.
Khâlid built shops, dug the canal called al-Jâmiʿ, and erected the Ḳaṣr Khâlid.
Sûḳ Asad, after Asad ibn-ʿAbdallâh, Khâlid's brother.
Ḳanṭarat [arch] al-Kûfah was built by ʿUmar ibn-Hubairah, and later repaired by Khâlid and others.
Al-Hâshimîyah. The following tradition was transmitted to me by abu-Masʿûd and others:—Yazîd ibn-ʿUmar ibn-Hubairah laid out a city in al-Kûfah on the Euphrates and occupied it before it was fully completed. He then received a letter from Marwân, ordering him to avoid the neighborhood of the people of al-Kûfah; and he, therefore, left it and built the castle known by the name of Ḳaṣr ibn-Hubairah near the Sûra bridge.
When caliph abu-l-ʿAbbâs came to power, he occupied this city, completed the erection of certain mansions [maḳṣûrahs] defended by walls in it, established new buildings and called it al-Hâshimîyah. People in general called it by its old name after ibn-Hubairah; and abu-l-ʿAbbas making the remark, "I see that the name of ibn-Hubairah will always cling to it", gave it up and established on a site opposite to it another city by the name of al-Hâshimîyah. After residing there for some time, he decided to settle in al-Anbâr, where he built his well-known city[20] in which he was buried.
Madînat as-Salâm. When abu-Jaʿfar al-Manṣûr became caliph, he occupied the city of al-Hâshimîyah in al-Kûfah after completing its erection, enlarging it and preparing it according to his own idea. Later, he abandoned it in favor of Baghdâdh, where he built his city. He founded Baghdâdh and called it Madînat as-Salâm,[21] and repaired its old wall which begins at the Tigris and ends at aṣ-Ṣarât [canal].
It was in this al-Hâshimîyah that al-Manṣûr imprisoned ʿAbdallâh ibn-Ḥasan ibn-Ḥasan ibn-ʿAli ibn-abi-Ṭâlib because of his two sons Muḥammad and Ibrâhîm; and it was here that he was buried.
Ar-Ruṣâfah. Al-Manṣûr built in al-Kûfah ar-Ruṣâfah [causeway] and by his orders, his freedman abu-l-Khaṣîb Marzûḳ built for him on an old foundation the castle that bears his name: abu-l-Khaṣîb. Others say "that abu-l-Khaṣîb built the castle for himself; and al-Manṣûr used to visit him in it.
Al-Khawarnaḳ. As for al-Khawarnaḳ, it was an old Persian castle built by an-Nuʿmân ibn-Amruʾi-l-Ḳais (whose mother was ash-Shaḳîḳah, daughter of abu-Rabîʿah ibn-Dhuhl ibn-Shaibân) for Bahrâm Jûr ibn-Yazdajird ibn-Bahram ibn-Sâbîr dhu-l-Aktâf , who was brought up in the home of an-Nuʿmân.[22] It was this same an-Nuʿmân who left his kingdom and traveled around, as mentioned by ʿAdi ibn-Zaid al-ʿIbâdi in his poem. When the "blessed dynasty" appeared, al-Khawarnaḳ was given as fief to Ibrâhîm ibn-Salamah, one of their propagandists in Khurâsân and a grandfather of ʿAbd-ar-Raḥmân ibn-Isḥâḳ al-Ḳâḍi. During the caliphate of al-Maʾmûn and al-Muʿtaṣim, Ibrâhîm lived in Madînat as-Salâm and was a freedman of ar-Ribâb. In the caliphate of abu-l-ʿAbbâs, he erected the dome of al-Khawarnaḳ which did not exist before.
Bâb al-Fîl. Abu-Masʿûd al-Kûfi from certain sheikhs of al-Kûfah:—When the Moslems conquered al-Madâʾin, they captured an elephant; all the other elephants they came across before having been killed by them. They wrote to ʿUmar about it and he told them to sell it if possible. The elephant was bought by a man from al-Ḥîrah who used to cover its back with a cloak and go round the villages exhibiting it. Sometime after that, umm-Aiyûb, daughter of ʿUmârah ibn-ʿUḳbah ibn-abi-Muʿaiṭ (who was the wife of al-Mughîrah ibn-Shuʿbah and later of Ziyâd) wanted to see the elephant as she was in her father's home. The elephant was brought before her and stood at the door of the mosque which is now termed Bâb al-Fîl. After looking at it, she gave its owner something and dismissed him. But no sooner had the elephant taken a few strides, than it fell dead. That is why the door was called Bâb al-Fîl.[23] Some say that the one who looked at it was the wife of al-Walîd ibn-ʿUḳbah ibn-abi-Muʿaiṭ; others that it was a sorcerer who made the people see an elephant appearing from the door riding on a donkey; still others that the trough of the mosque was brought on an elephant and passed through this door, which was for that reason called Bâb al-Fîl. These explanations are false. There are those who claim that the trough of the mosque was carried on an elephant and brought in through this door. Others think that an elephant owned by one of the governors once rushed against this door which was later called after it. The first explanation, however, is the most authentic.
Jabbânat Maimûn. According to abu-Masʿûd, the Maimûn cemetery at al-Kûfah was named after Maimûn, a freedman of Muḥammad ibn-ʿAli ibn-ʿAbdallâh, surnamed abu-Bishr, who built aṭ-Ṭâḳât[24] in Baghdâdh near Bâb ash-Shâm.[25]
Saḥrâʾ umm-Salamah. The umm-Salamah desert was so called after umm-Salamah, daughter of Yaʿḳûb ibn-Salamah … ibn-Makhzûm and the wife of abu-l-ʿAbbâs.
Al-Kûfah moat. I was told by abu-Masʿûd that al-Manṣûr held the people of al-Kûfah responsible for its moat and that he imposed on every one of them forty dirhams to meet its expenses, he being displeased with them on account of their tendencies toward the Ṭâlibite party and their spreading false news regarding the sulṭân [the chief authority].
The inhabitants of al-Kûfah commended. Al-Ḥusain ibn-al-Aswad from ʿÂmir:—ʿUmar writing to the people of al-Kûfah called them "the head of the Arabs."
Al-Ḥusain from Nâfiʿ ibn-Jubair ibn-Muṭʿim:—ʿUmar said, "In al-Kûfah are the most distinguished men."
Al-Ḥusain and Ibrâhîm ibn-Muslim al-Khawârizmi from ash-Shaʿbi:—ʿUmar in addressing the people of al-Kûfah wrote, "To the head of Islâm."
Al-Ḥusain ibn-al-Aswad from Shamir ibn-ʿAṭîyah:—ʿUmar said regarding the people of al-Kûfah, "They are the lance of Allah, the treasure of the faith, the cranium of the Arabs, who protect their own frontier forts and reinforce other Arabs."
Abu-Naṣr at-Tammâr from Salmân:—The latter said:—"Al-Kûfah is the dome of Islâm. There will be a time in which every believer will either be in it or will have his heart set upon it."
Footnotes[edit]
- ↑ Dînawari, p. 131.
- ↑ 2.0 2.1 The Arabic and Persian names of Ctesiphon; Yâḳût, vol. i, p. 237.
- ↑ Perhaps a quarter in Ctesiphon; Caetani, vol. iii, p. 848.
- ↑ From which noun Kûfah comes.
- ↑ Cf. Ṭabari, vol. i, p. 2389.
- ↑ Yâḳût, vol. iv, pp. 323–324.
- ↑ Athîr, vol. ii, pp. 410 seq.
- ↑ Hamadhâni, pp. 173–174.
- ↑ Freytag, vol. ii, p. 917, n. 47.
- ↑ Bukhâri, vol. i, p. 195; Zamakhshari, Fâʾiḳ, vol. i, p. 212.
- ↑ A proverb applied to the case of abasement on the occasion of need. Lane's "Dictionary" s. v. aḍraʿa.
- ↑ ʿIḳd, vol. iii, p. 360; Hamadhâni, p. 184; Ḳazwini, Âthâr al-Bilâd, p. 167.
- ↑ "Dîlam" in Persian.
- ↑ The following list is a shortened form of the original.
- ↑ Dhahabi, pp. 5–6.
- ↑ Yâḳût, vol. iii, p. 338; Hamadhâni, p. 182; Marâṣid, vol. ii, p. 135.
- ↑ Ḳâmûs, vol. iv, p. 36, l. 22: "Ḥiaiyân."
- ↑ "Sauwârîyah " in Hamadhâni, p. 182; cf. Tâj al-ʿArûs, vol. ii, p. 390; Yâḳût, vol. iii, p. 180.
- ↑ "Zubair" in Yâḳût, vol. iii, p. 356, l. 12; cf. Ḥajar, vol. i, p. 585.
- ↑ Le Strange, Baghdâd, pp. 5–6.
- ↑ "The city of peace." Le Strange, p. 10.
- ↑ Thaʿâlibi, Mulûk al-Furs,' pp. 530–540 (ed. Zotenberg); Hamadhâni, pp. 178–179.
- ↑ "The elephant door"; cf. Ṭabari, vol. ii, p. 27.
- ↑ Archways or arcades. Cf. Le Strange, Baghdâd, p. 130.
- ↑ "The Syrian gate", Le Strange, pp. 17–18; Hamadhâni, p. 184; Yaʿḳûbi, pp. 240–242.