Authors: Kanan Makiya
On early bookbinding techniques in this and later chapters, I have relied on Johannes Pedersen,
The Arabic Book
(Princeton, N.J.: Princeton University Press, 1984). By the second century the illustrated papyrus scroll was replaced with the codex (book of leaves), made of parchment and later on paper. Nothing is known about Muslim practitioners of the arts of the book in the seventh century; no indisputably seventh-century Muslim manuscript has survived. By the eighth century, however, Pedersen attests, there were Muslim craftsmen of the book like Ishaq skilled enough in the arts of geometry and graphics to be enclosing sura headings in Quranic manuscripts “in a frame with the Kufic script executed in gold, surrounded by tracery, twisting lines, and geometrical patterns.”
The struggle for control over the fledgling Islamic state between the Hashimites and the Umayyads is described in all the general histories. See, for instance, Madelung (1997), who also recounts the grievances against Uthman. The third Caliph’s use of the Quran to justify favoring his relatives is in Ibn Sa’d’s
Tabaqat
. Silwan, or Shiloah, borders the Old City of Jerusalem on its southern side. The story of Uthman setting aside the village of Silwan’s gardens for the poor is from al-Muqaddasi. See S. D. Goitein’s “Jerusalem in the Arab Period,” in
The Jerusalem Cathedra
.
Mu’awiya, the first Umayyad Caliph, is believed to have had significant building plans for Jerusalem while a governor of Syria. In the course of archaeological excavations south and west of the Haram in the
late 1960s, Professor Benjamin Mazar uncovered a group of seventh-century structures, suggesting that considerable building activity took place under the Umayyads; see Mazar,
The Mountain of the Lord
(New York: Doubleday & Company, Inc., 1975). Ka’b’s anger over book illustrations was the kind of sentiment that was later developed in the
Shari’a
, Muslim holy law, into a prohibition on any kind of a representation of a living thing. An overview of the details of this law, including debate over whether the injunction applies only to animals or to trees as well, can be found in
EI2
under “Sura.”
Arculf, who visited the Church of the Ascension around 680, writes: “Nowhere on the whole of the Mount of Olives is there a higher spot than the one from which it is said that the Lord ascended to heaven. A great round church stands there, which has round it three porticoes with vaulted roofs. But there is no vault or roof over the central part of the church; it is out of doors open to the sky.…” (Peters, 1985).
The English bishop Willibald, who visited Jerusalem between A.D. 724 and 730, describes the altar: “On the altar is a beautifully engraved brass lantern with a small candle inside. The lantern encloses the candle on all sides so that it will continue to burn, rain or shine, night and day.” Then he goes on to talk about the two columns standing against the north and south walls of the church; see Wilkinson (1977). The bright light of the lamps shining from the church’s upper windows comes from Arculf. The word
qindil
came to the Arabs from the Latin,
candela
, via the Aramaeans. Early Arabic poetry suggests that the lamps that illuminated churches fired the imagination of the Arabs, as they do Ishaq’s.
The traditions of sacrifice mentioned by Ishaq in the course of his bitter exchange with his father are from Rubin’s “The Ka’ba.” Al-Fakihi is Rubin’s source for the statement that the Black Stone was stained due to the blood of sacrifices. Ishaq’s reference to the Torah is to Jeremiah 19:5–6: “They have built shrines to Baal, to put their children to the fire as burnt offerings to Baal—which I never commanded, never decreed, and which never came into My mind. Assuredly a time is coming—declares the Lord—when this place shall no longer be called Topheth or Valley of Hinnom, but valley of Slaughter.” Hence, presumably, the name
Wadi Jahannam
, The Valley of Hell, previously discussed. The description by Ishaq of a good monk is a combination of the words of Paul in 1 Corinthians 3:16–17 and those of Gregory of Nyssa, who lived in the fourth century. (Idinopulos, 1991). The verses recited by Ishaq, the Christian overtones of which send Ka’b into a fit, are by the blind
Syrian poet Abu al-’Alaa al-Ma’arri (d. 1057), as translated by Ameen Rihani; see James Kritzeck’s
Anthology of Islamic Literature
(Holt, Rinehart and Winston, 1964). Kritzeck’s
Anthology
is also my source for the verses by Abu al-’Alaa inserted on p. vii. Ecclesiastes 11:10 gives us Ishaq’s woeful lament that “Childhood and youth are vanity.”
Ishaq’s description of the onset of old age in Ka’b and his changing physical symptoms as he nears death borrows from Sherwin B. Nuland’s book,
How We Die: Reflections on Life’s Final Chapter
(New York: Vintage, 1995), and Ralph Jackson,
Doctors and Diseases in the Roman Empire
(London: British Museum Press, 1988). The description of Izrail, the Angel of Death, and his declaration to Ka’b, are adapted from the anonymous
Kitab Ahwal al-Qiyama;
see Yvonne Y. Haddad and Jane I. Smith’s important book,
The Islamic Understanding of Death and Resurrection
(New York: State University of New York, 1981). The story featuring Abu Dharr, Uthman, Ka’b, Mu’awiya, and Ali ibn Abi Talib is reported in al-Mas’udi’s tenth-century
Muruj al-Dhahab
(Meadows of Gold) (Beirut, 1984). Some of the details of Mas’udi’s account have been changed, but the setting, characters and alliances are presented as they appear in the original. Ka’b’s remarks about the uselessness of amulets and his request to be propped up and have kohl put around his eyes, are attributed to Mu’awiya in Tabari’s
History
, vol. 18,
Between Civil Wars: The Caliphate of Mu’awiya
. The description of the soul slipping easily or painfully from the body is from al-Ghazali’s
al-Durra al-Fakhira
. The final sentence is from the Quran 2:152.
A martyr’s death is described in the Quran 3:164: “Count not those who were slain in God’s way as dead, but rather living with their Lord.… No fear shall be on them, neither shall they sorrow.”
Medieval Muslims believed that the dead and the living interacted in sleep. See Ibn Qayyim al-Jawziyya’s fourteenth-century
Kitab al-Ruh
. Ishaq’s dream is loosely based on a story taken from Mujir al-Din al-Hanbali, a fifteenth-century native of Jerusalem who wrote a history of sayings and stories about the city of his birth entitled
al-’Uns al-Jalil bi Ta’rikh al-Quds wa al-Khalil
(Marmarji, 1948). When Ishaq hears Ka’b’s grave mocking him, he is citing Al-Ghazali’s
al-Durra al-Fakhira
. The great ninth-century critic Al-Jahiz, in his
Kitab al-Bayan
(The Book of Proof), includes a narrative on the questioning of souls after
death by the two angels
Munkar
and
Nakir;
I have used an excerpt from Kritzeck’s
Anthology
. Abu Dharr’s mocking of Ka’b is borrowed from an image in the Quran (62:5) criticizing Jews: “The likeness of those who have been loaded with the Torah, then they have not carried it, is as the likeness of an ass carrying books. Evil is the likeness of the people who have cried lies to God’s signs. God guides never the people of the evildoers.” Other passages from the Quran cited by Ishaq in his reflections on the wait in the grave, and Ka’b’s fixation on Judgment Day, are 2:172 and verses 3, 4, and 36–40 from Sura 75, “The Resurrection.”
The interregnum between biological death and resurrection, known as the
barzakh
, has received a great deal of attention in Muslim theological literature. I have relied on its comprehensive treatment in Haddad and Smith (1981). They cite Jalal al-Din al-Suyuti’s fifteenth-century
Bushra al-ka’ib bi’liqa’ al-habib
, upon which I have drawn. The tale of the Prophet comforting Aisha on the subject of the “torment of the tomb” is found in the jurist Abu Laith al-Samarqandi’s tenth-century
Tanbih al-Ghafilin
(Arousing the Heedless). See Arthur Jeffery’s anthology,
A Reader on Islam: Passages from Standard Arabic Writings Illustrative of the Beliefs and Practices of Muslims
(Salem, N.H.: Ayer Co., 1962).
The account of the first
fitna
, civil war, that followed the murder of Uthman follows the standard Muslim account. I have relied in particular on Mas’udi’s
Muruj
. Tabari attributes far less altruistic motives to Hasan’s renouncing of the Caliphate to Mu’awiya in his
History
, vol. 18. That God did not intend to unite Prophethood and the Caliphate in the House of Hashim was, according to tradition, the opinion of Hasan as expressed on his deathbed to his brother Husayn. Ishaq’s description of the mind in sleep is adapted from a text by Gregory of Nyssa (335–395), “On the Making of Man,” found in
A Select Library of Nicene and Post-Nicene Fathers of the Christian Church
, vol. 5, ed. Philip Schaff and Henry Wace (Peabody, Mass.: Hendrickson, 1994).
Just before his death in 680, Mu’awiya adjudicated a controversy in Jerusalem between Christians and Jews that was witnessed by the European pilgrim Arculf; it concerned a piece of linen cloth that had covered Christ’s head and was allegedly stolen from his tomb by a Jew in whose family it remained for six centuries. Cited in full in Peters,
Jerusalem
(1985). I have adapted this story into the controversy over the ownership of a footprint discovered on the Rock. There is no firm evidence that the story of the footprint on the Rock—alleged by different
pilgrims to be Jacob’s in the twelfth century and Christ’s in the year 1102—dates to the seventh century.
Mu’awiya’s inauguration in Jerusalem is in both Muslim (Tabari) and Christian sources (the anonymously authored
Maronite Chronicle)
. The latter states, “Many Arabs gathered in Jerusalem and made Mu’awiya king. He went up and sat in Golgotha and prayed in it. He also went to Gethsemane and went down to the Tomb of Blessed Mary and prayed in it.” Cited in Robert Schick,
The Christian Communities of Palestine from Byzantine to Islamic Rule
(Princeton, N.J.: Darwin Press, 1995). On Mu’awiya’s use of the title
Khalifat Allah
, “The Deputy of God,” see Patricia Crone and Martin Hinds,
God’s Caliph: Religious Authority in the First Centuries of Islam
(New York: Cambridge University Press, 1986). On Mu’awiya’s general character, habits, and sayings, I have relied on Mas’udi’s
Muruj
, Tabari’s
History
, and Schroeder’s
Muhammad’s People
. The discussion of the softness of the rock in the time of Abraham is from the ninth-century
Kitab al-Hayawan
by al-Jahiz.
In his biography of the Prophet written in the middle of the eighth century, Muhammad ibn Ishaq ibn Yassar tells the story of the Prophet’s night journey and ascent to Heaven that I have adapted and put into the words of one Yassar, a former slave like Ibn Ishaq’s grandfather (see A. Guillaume’s introduction to his translation of Ibn Ishaq’s
Life)
. Ibn Ishaq is the earliest literary source for this much elaborated upon story in Muslim tradition, which was destined to become the basis for current Muslim belief regarding why the Dome of the Rock was built—as a shrine to “the rock on which it is said that the Messenger of God put his foot when he ascended into heaven,” in the words of the ninth-century traveller and geographer, al-Ya’qubi. This widely held belief is grounded in an interpretation of one verse in the Quran (17:1): “Glorified be He Who carried His servant [i.e., the Prophet] by night from the Masjid al-Haram [in Mecca] to the Masjid al-Aqsa [literally, the farthest place of worship, assumed nowadays to be a reference to Jerusalem].” The connection, however, between this verse (which is not among the inscriptions on the Dome of the Rock) and Ibn Ishaq’s story has been shown by scholars to be very tenuous if we are interested in the actual historical reasons the Dome of the Rock was built. I know of no serious scholarly argument in its support. See on this Grabar (1959, 1996); F. E. Peters, “Who Built the Dome of the Rock?”; and Rabbat, “The Meaning of the Umayyad Dome of the Rock.” The conclusion I have worked with in my story is that the legend of Muhammad’s miraculous journey must have
followed closely on the heels of the erection of the Dome, just like the legends of Helena’s discovery of the cross followed the building of the Church of the Holy Sepulchre, and the fantastical accounts of Solomon’s Temple so obviously followed its construction.
Ibn Ishaq, author of the earliest biography of the Prophet, confirms in an indirect way just how controversial his story must have been at the time: Did it occur during sleep, in a dream (like Jacob’s)? Or was it an actual event? he asks. The Prophet is recorded as saying, “My eyes sleep while my heart is awake.” Ibn Ishaq recounts the controversy and insists that, whether the Prophet was asleep or awake, the story was true and actually happened. Mu’awiya is alleged to have denied that the trip actually took place, downgrading it to a “vision.” Aisha conjectured that only the Prophet’s soul had risen during the trip, leaving the corporeal substance of her husband’s body behind. Umm Hani, the Prophet’s cousin, disputes that he left from near the Ka’ba because he was in her house: “The apostle went on no night journey except while he was in my house. He prayed the final night prayer, then he slept and we slept. A little before dawn the apostle woke us, and when we had prayed the dawn prayer he said, ‘O Umm Hani, I prayed with you the last evening prayer in this valley as you saw. Then I went to Jerusalem and I prayed there.’ ” These opinions suggest that the story must have been contentious in Ibn Ishaq’s day (the middle of the eighth century) and hardly likely to have been the reason seventh-century Muslims built the first great architectural work of their civilization.
What about Ishaq’s resolution of the footprint’s origin? On the authority of one Hisham ibn ’Urwa, Abd al-Malik, not Mu’awiya, is reported to have made this remarkable statement: “This is the rock upon which God had set His foot.” Cited by Joseph van Ess in his important article, “Abd al-Malik and the Dome of the Rock,” in
Bayt al-Maqdis
. The anthropomorphic view of God that the sentence implies became heretical in Islam but may not have been so in the seventh century. After all there were footprints in the Church of the Ascension on the Mount of Olives described by the intrepid Arculf (680) as the reason why the rotund Church was unroofed: “so as not to prevent those who pray there from seeing the way from the last place where the Lord’s feet were standing when he was carried up to heaven in a cloud. At the time when they were building this church … it was impossible … to extend the paved part over the footprints of the Lord. Indeed the earth was unused to bear anything human and cast back the coverings in the face of those who were laying them. Moreover the footmarks on the dust
on which God stood provides a testimony which is permanent, since his footprints are to be seen in it, and even though people flock there, and in their zeal take away the soil where the Lord stood, it never becomes less, and to this day there are marks on the earth like footprints” (Peters, 1985). If God’s footprints were in evidence in the seventh century and inside a church that bore a closer resemblance to the Dome of the Rock than any other in Jerusalem, would it make sense for Muslims to accept the footprints of anyone lesser than God, like His Messenger, Muhammad?