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Hubal: Difference between revisions
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==Scholars== | ==Scholars== | ||
=== Francis E. Peters === | |||
{{Quote|1=[http://books.google.com/books?id=0OrCo4VyvGkC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Peters, Francis E. (1994). ''Muhammad and the origins of Islam''. (p. 108). Albany: State University of New York Press.]|2=Amr ibn Luhayy brought with him (to Mecca) an idol called Hubal from the land of Hit in Mesopotamia.<sup>5</sup> Hubal was one of the Quraysh's greatest idols. So he set it up at the well inside the Ka'ba and ordered the people to worship it. Thus a man coming back from a journey would visit it and circumambulate the House before going to his family, and he would shave his hair before it. | {{Quote|1=[http://books.google.com/books?id=0OrCo4VyvGkC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Peters, Francis E. (1994). ''Muhammad and the origins of Islam''. (p. 108). Albany: State University of New York Press.]|2=Amr ibn Luhayy brought with him (to Mecca) an idol called Hubal from the land of Hit in Mesopotamia.<sup>5</sup> Hubal was one of the Quraysh's greatest idols. So he set it up at the well inside the Ka'ba and ordered the people to worship it. Thus a man coming back from a journey would visit it and circumambulate the House before going to his family, and he would shave his hair before it. | ||
Hubal is the idol to which Abu Safyan<sup>6</sup> said on the day of (the battle of) Uhud, "Tower up, O Hubal," that is, manifest you religious power," while the Prophet said, "Tower up, O Unique One." The name of the well inside the Ka'ba was al-Akhsaf; the Arabs used to call it al-Akhshaf...(al-Azraqi 1858, 73) | Hubal is the idol to which Abu Safyan<sup>6</sup> said on the day of (the battle of) Uhud, "Tower up, O Hubal," that is, manifest you religious power," while the Prophet said, "Tower up, O Unique One." The name of the well inside the Ka'ba was al-Akhsaf; the Arabs used to call it al-Akhshaf...(al-Azraqi 1858, 73) | ||
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{{Quote|1=[http://books.google.com/books?id=0OrCo4VyvGkC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Peters, Francis E. (1994). ''Muhammad and the origins of Islam''. (p. 109). Albany: State University of New York Press.]|2=The Quraysh had several idols in and around the Ka'ba. The greatest of these was Hubal. It was made, as I was told, of red agate, in the form of a man with the right hand broken off. It came into the possession of the Quraysh in this condition, and they therefore made for it a hand of gold....It stood inside the Ka'ba, and in front of it were seven divinatory arrows. On one of these were written the word "pure," and on another "associated alien." Whenever the lineage of a newborn was doubted, they would offer a sacrifice to Hubal and then shuffle the arrows and throw them. If the arrows showed the word "pure," the child would be declared legitimate and the tribe would accept him. If, however, the arrows showed "associated alien," the child would be declared illegitimate and the tribe would reject him. The third arrow had to do with divination concerning the dead, while the fourth was for divination about marriage. The purpose of the three remaining arrows has not been explained. Whenever they disagreed concerning something, or proposed to embark upon a journey, or undertake some other project, they would proceed to Hubal and shuffle the divinatory arrows before it. Whatever result they obtained they would follow and do accordingly. (Ibn al-Kalbi, ''Book of Idols'', pp. 28-29 = Ibn al-Kalbi 1952, pp. 23-24)}} | {{Quote|1=[http://books.google.com/books?id=0OrCo4VyvGkC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Peters, Francis E. (1994). ''Muhammad and the origins of Islam''. (p. 109). Albany: State University of New York Press.]|2=The Quraysh had several idols in and around the Ka'ba. The greatest of these was Hubal. It was made, as I was told, of red agate, in the form of a man with the right hand broken off. It came into the possession of the Quraysh in this condition, and they therefore made for it a hand of gold....It stood inside the Ka'ba, and in front of it were seven divinatory arrows. On one of these were written the word "pure," and on another "associated alien." Whenever the lineage of a newborn was doubted, they would offer a sacrifice to Hubal and then shuffle the arrows and throw them. If the arrows showed the word "pure," the child would be declared legitimate and the tribe would accept him. If, however, the arrows showed "associated alien," the child would be declared illegitimate and the tribe would reject him. The third arrow had to do with divination concerning the dead, while the fourth was for divination about marriage. The purpose of the three remaining arrows has not been explained. Whenever they disagreed concerning something, or proposed to embark upon a journey, or undertake some other project, they would proceed to Hubal and shuffle the divinatory arrows before it. Whatever result they obtained they would follow and do accordingly. (Ibn al-Kalbi, ''Book of Idols'', pp. 28-29 = Ibn al-Kalbi 1952, pp. 23-24)}} | ||
=== Patricia Crone === | |||
{{Quote|1=[https://books.google.com/books/about/Meccan_Trade_and_the_Rise_of_Islam.html?id=jKVNvgAACAAJ Crone, Patricia (1987). ''Meccan Trade and the Rise of Islam''. (pp. 192-195). Princeton, N.J.: Princeton University Press.]|2=But if Quraysh represented Allah, what was Hubal doing in their shrine? Indeed, what was the building doing? No sacrifices can be made over a stone immured in a wall, and a building accommodating Hubal makes no sense around a stone representing Allah. Naturally Quraysh were polytheists, but the deities of polytheist Arabia preferred to be housed separately. No pre-Islamic sanctuary, be it stone or building, is known to have accommodated more than one male god, as opposed to one male god and female consort. The Allah who is attested in an inscription of the late second century A. D. certainly was not forced to share his house with other deities. And the shrines of Islamic Arabia are similarly formed around the tomb of a single saint. If Allah was a pagan god like any other, Quraysh would not have allowed Hubal to share the sanctuary with him-not because they were proto-monotheists, but precisely because they were pagans. | |||
One would thus have to fall back on the view that Allah was not a god like any other. On the one hand, Allah might simply be another name for Hubal, as Wellhausen suggested: just as the Israelites knew Yahwe as Elohim, so the Arabs knew Hubal as Allah, meaning simply "God." It would follow that the guardians of Hubal and Allah were identical; and since Quraysh were not guardians of Hubal, they would not be guardians of Allah, either. But as Wellhausen himself noted, Allah had long ceased to be a label that could be applied to any deity. Allah was the personal name of a specific deity, on a par with Allat, not merely | |||
a noun meaning "god"; and in the second century this deity had guardians of his own. When Abd al-Muttalib is described as having prayed to Allah while consulting Hubal's arrows, it is simply that the sources baulk at depicting the Prophet's grandfather as a genuine pagan, not that Allah and Hubal were alternative names for the same god. If Hubal and Allah had been one and the same deity, Hubal ought to have survived as an epithet of Allah, which he did not. And moreover, there would not have been traditions in which people are asked to renounce the one for the other. | |||
On the other hand, Allah might have been a high God over and above all other deities. This is, in fact, how Wellhausen saw him, and he has been similarly represented by Watt. It is not how he appears in the inscriptional material, in which he is very much the god of a particular people [footnote: He was the god of Rubat, the tribe to which the guardian belonged, cf. Milik, "Inscriptions," p. 58, adducing an inscription in which Ilaha is asked to regard the tribe of Rubat with benevolence.]; and the fact that he was known as Allah, "the god," is no indication of supremacy: Allat, "the goddess," was not a deity over and above al-Uzza or Manat. But he could, of course, have developed into such a god, as the Qur'anic evidence adduced by Wellhausen and Watt suggests. If we accept this view, however, we are up against the problem that he is unlikely to have had guardians of his own in this capacity. Viewed as a high god, Allah was too universal, too neutral, and too impartial to be the object of a particularist cult, as Wellhausen noted; no sanctuary was devoted to him except insofar as he had come to be identified with ordinary deities. A high god in Arabia was apparently one who neither needed nor benefitted from cultic links with a specific group of devotees. (Wellhausen may of course be wrong: maybe a high god in Arabia did benefit from such links. But if so, we are back at the problem of why Allah was made to share these links with Hubal.) | |||
If Quraysh were guardians on behalf of an Allah above all other deities, they must thus have started as guardians of someone else. But as has been seen, they do not appear to have been guardians of Hubal, and Hubal was not identified with Allah, nor did his cult assist that of Allah in any way. And if we postulate that they started as guardians of an ordinary Allah who subsequently developed into a supreme deity, we reinstate the problem of Hubal's presence in his shrine. The fact is that the Hubal-Allah sanctuary of Mecca is an oddity; can such a shrine have existed in historical fact? There would seem to be at least two sanctuaries behind the one depicted in the tradition, and Quraysh do not come across as guardians of either.}} | |||
===Additional mentions=== | ===Additional mentions=== | ||