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Kaaba
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Kaaba (Ka'aba)
ٱلْكَعْبَة
Pilgrims at the Great Mosque of Mecca
Basic information
Location
Mecca, Hejaz, Saudi Arabia
Geographic coordinates
21°25′21.0″N 39°49′34.2″E / 21.422500°N 39.826167°E / 21.422500; 39.826167Coordinates: 21°25′21.0″N 39°49′34.2″E / 21.422500°N 39.826167°E / 21.422500; 39.826167
Affiliation
Islam
Country
Saudi Arabia
Height (max)
13.1 m (43 ft)
The Ka'bah (Arabic: ٱلْكَعْبَة al-kaʿbah IPA: [alˈkaʕba], "The Cube"), also referred as al-ka`bah al-musharrafah (The Holy Kaaba), is a building at the center of Islam's most sacred mosque, that is Al-Masjid Al-Ḥarām (Arabic: الـمَـسـجِـد الـحَـرَام, The Sacred Mosque), in Mecca, Hejaz, Saudi Arabia.[1] It is the most sacred site in Islam.[2] It is considered by Muslims to be the bayt Allāh, the "House of God", and has a similar role to the Tabernacle and Holy of Holies in Judaism. Wherever they are in the world, Muslims are expected to face the Kaaba when performing salat (prayer). From any point in the world, the direction facing the Kaaba is called the qibla.
One of the Five Pillars of Islam requires every Muslim who is able to do so to perform the hajj pilgrimage at least once in their lifetime. Multiple parts of the hajj require pilgrims to make tawaf, the circumambulation seven times around the Kaaba in a counter-clockwise direction. Tawaf is also performed by pilgrims during the umrah (lesser pilgrimage).[2] However, the most significant times are during the hajj, when millions of pilgrims gather to circle the building within a 5-day period.[3][4] In 2013, the number of pilgrims coming from outside the Kingdom of Saudi Arabia to perform hajj was officially reported as 1,379,531.[5] In 2014, Saudi Arabia reported having completed Hajj permits for 1,389,053 international pilgrims and 63,375 for residents.[6]
Contents
[hide]
1 Lexicology
2 Architecture and interior
3 Religious significance
3.1 Qibla
3.2 Pilgrimage
4 History
4.1 Islamic views on origin
4.2 Modern independent views on origin
4.2.1 Ptolemy
4.2.2 Diodorus Siculus
4.2.3 Others
4.3 Pre-Islamic Era
4.4 Muhammad's era
4.5 After Muhammad
5 Cleaning
6 See also
7 Notes
8 References
9 External links
Lexicology[edit]
This section needs expansion with: please specify where and by what names Kaaba is mentioned in Quran and Hadith. You can help by adding to it. (April 2016)
The literal meaning of the Arabic word ka`bah (كَعْبَة) is “cube.”[7] The Kaaba of Mecca is called by many names in the Quran and Hadith, such as al-bayt (the house), al-bayt al-ḥarām (the sacred house), bayt Allāh (the house of God), al-bayt al-`atīq (the ancient house), and ’awwal bayt (the first house).
Architecture and interior[edit]
The Kaaba is a cubical stone structure made of granite. It is approximately 13.1 m (43 ft) high (some claim 12.03 m (39.5 ft)), with sides measuring 11.03 m (36.2 ft) by 12.86 m (42.2 ft).[8][9] Inside the Kaaba, the floor is made of marble and limestone. The interior walls, measuring 13 m (43 ft) by 9 m (30 ft), are clad with tiled, white marble halfway to the roof, with darker trimmings along the floor. The floor of the interior stands about 2.2 m (7.2 ft) above the ground area where tawaf is performed.
The wall directly adjacent to the entrance of the Kaaba has six tablets inlaid with inscriptions, and there are several more tablets along the other walls. Along the top corners of the walls runs a green cloth embroidered with gold Qur'anic verses. Caretakers anoint the marble cladding with the same scented oil used to anoint the Black Stone outside. Three pillars (some erroneously report two) stand inside the Kaaba, with a small altar or table set between one and the other two. (It has been claimed that this table is used for the placement of perfumes or other items.) Lamp-like objects (possible lanterns or crucible censers) hang from the ceiling. The ceiling itself is of a darker colour, similar in hue to the lower trimming. A golden door—the bāb al-tawbah (also romanized as Baabut Taubah, and meaning "Door of Repentance")—on the right wall (right of the entrance) opens to an enclosed staircase that leads to a hatch, which itself opens to the roof. Both the roof and ceiling (collectively dual-layered) are made of stainless steel-capped teak wood.
A drawing of the Kaaba. See key in text.
A technical drawing of the Kaaba showing dimensions and elements
Each numbered item in the following list corresponds to features noted in the diagram image.
Al-Ḥajaru al-Aswad, "the Black Stone", is located on the Kaaba's eastern corner. Its northern corner is known as the Ruknu l-ˤĪrāqī, "the Iraqi corner", its western as the Ruknu sh-Shāmī, "the Levantine corner", and its southern as Ruknu l-Yamanī, "the Yemeni corner" taught by Imam Ali.[2][9] The four corners of the Kaaba roughly point toward the four cardinal directions of the compass.[2] Its major (long) axis is aligned with the rising of the star Canopus toward which its southern wall is directed, while its minor axis (its east-west facades) roughly align with the sunrise of summer solstice and the sunset of winter solstice.[10][11]
The entrance is a door set 2.13 m (7 ft) above the ground on the north-eastern wall of the Kaaba, which acts as the façade.[2] In 1979 the 300 kg gold doors made by chief artist Ahmad bin Ibrahim Badr, replaced the old silver doors made by his father, Ibrahim Badr in 1942.[12] There is a wooden staircase on wheels, usually stored in the mosque between the arch-shaped gate of Banū Shaybah and the Zamzam Well.
Mīzāb al-Raḥmah, rainwater spout made of gold. Added in the rebuilding of 1627 after the previous year's rain caused three of the four walls to collapse.
Gutter, added in 1627 to protect the foundation from groundwater.
Hatīm (also romanized as hateem), a low wall originally part of the Kaaba. It is a semi-circular wall opposite, but not connected to, the north-west wall of the Kaaba. This is 90 cm (35 in) in height and 1.5 m (4.9 ft) in width, and is composed of white marble. At one time the space lying between the hatīm and the Kaaba belonged to the Kaaba itself, and for this reason it is not entered during the tawaf.
Al-Multazam, the roughly 2 meter space along the wall between the Black Stone and the entry door. It is sometimes considered pious or desirable for a hajji to touch this area of the Kaaba, or perform dua here.
The Station of Ibrahim (Maqam Ibrahim), a glass and metal enclosure with what is said to be an imprint of Abraham's feet. Ibrahim is said to have stood on this stone during the construction of the upper parts of the Kaaba, raising Ismail on his shoulders for the uppermost parts.[13]
Corner of the Black Stone (East).
Corner of Yemen (South-West). Pilgrims traditionally acknowledge a large vertical stone that forms this corner.
Corner of Syria (North-West).
Corner of Iraq (North-East). This inside corner, behind a curtain, contains the Babut Taubah, Door of Repentance, which leads to a staircase to the roof.
Kiswah, the embroidered covering. Kiswa is a black silk and gold curtain which is replaced annually during the Hajj pilgrimage.[14][15] Two-thirds of the way up is a band of gold-embroidered Quranic text, including the Shahada, the Islamic declaration of faith.
Marble stripe marking the beginning and end of each circumambulation.[16]
The interior can be seen on Google Streetview.
Entrance, golden door—the bāb al-tawbah
Pilgrims performing Tawaf
The Station of Ibrahim (Maqam Ibrahim)
Mizab al-Rahmah
Religious significance[edit]
The Sacred Mosque and Kaaba during Hajj, 2008
The Kaaba is the holiest site in Islam, and is often called by names such as the House of God.[17][18]
Qibla[edit]
Main article: Qibla
The Qibla is the direction faced during prayer.[Quran 2:143–144] It is the focal point for prayer. The direction faced during prayer is the direction of where the Kaaba is.
Pilgrimage[edit]
Main articles: Hajj and Umrah
The Sacred Mosque is the focal point of the Hajj and Umrah pilgrimages[19] that occur in the month of Dhu al-Hijjah in the Islamic calendar and at any time of the year, respectively. The Hajj pilgrimage is one of the Pillars of Islam, required of all able-bodied Muslims who can afford the trip. In recent times, about 1.8 million Muslims perform the Hajj every year.[20]
Some of the rituals performed by pilgrims are symbolic of historical incidents. For example, the incident of Hagar's search for water is emulated by Muslims as they run between the two hills of Safa and Marwah whenever they visit Mecca.
The Hajj is associated with the life of the Islamic prophet Muhammad from the 7th century, but the ritual of pilgrimage to Mecca is considered by Muslims to stretch back thousands of years to the time of Prophet Ibrahim.
History[edit]
See also: Pre-Islamic Arabia and Jahiliyyah
Islamic views on origin[edit]
The Quran contains several verses regarding the origin of the Kaaba, it states that the Kaaba was the first House of Worship, and that it was built by Ibrahim and Ishmael on God's instructions.
Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for mankind.
—  Quran, Chapter 3 (Aale-Imran) verse 96[21]
Behold! We gave the site, to Ibrahim, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer).
—  Quran, Chapter 22 (Al Hajj) verse 26[22]
And remember Ibrahim and Ishmael raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.
—  Quran, Chapter 2 (Al Bakarah) verse 127[23]
Ibn Kathir, the famous commentator on the Quran, mentions two interpretations among the Muslims on the origin of the Kaaba. One is that the shrine was a place of worship for Angels before the creation of man. Later, a temple was built on the location by Adam and Eve which was lost during the flood in Noah's time and was finally rebuilt by Abraham and Ishmael as mentioned later in the Quran. Ibn Kathir regarded this tradition as weak and preferred instead the narration by Ali ibn Abi Talib that although several other temples might have preceded the Kaabah, it was the first "House of God", dedicated solely to Him, built by His instruction and sanctified and blessed by Him as stated in Quran 22:26–29.[24] A Hadith in Sahih al-Bukhari states that the Kaaba was the First Mosque on Earth, and the Second Mosque was the Temple in Jerusalem.[25]
While Abraham was building the Kaaba, an angel brought to him the Black Stone which he placed in the eastern corner of the structure. Another stone was the Maqam-e-Ibrahim (literally the Station of Abraham) where Abraham stood for elevation while building the structure. The Black Stone and the Maqam-e-Ibrahim are believed by Muslims to be the only remnant of the original structure made by Abraham as naturally the remaining structure had to be demolished and rebuilt several times over history for maintenance purposes. After the construction was complete, God enjoined the descendants of Ishmael to perform an annual pilgrimage: the Hajj and the Korban, sacrifice of cattle. The vicinity of the shrine was also made a sanctuary where bloodshed and war were forbidden.[Quran 22:26–33]
According to Islamic tradition, over the millennia after Ishmael's death, his progeny and the local tribes who settled around the oasis of Zam-Zam gradually turned to polytheism and idolatry. Several idols were placed within the Kaaba representing deities of different aspects of nature and different tribes. Several heretical rituals were adopted in the Pilgrimage (Hajj) including doing naked circumambulation.[26]
In her book, Islam: A Short History, Karen Armstrong asserts that the Kaaba was officially dedicated to Hubal, a Nabatean deity, and contained 360 idols that probably represented the days of the year.[27] But by Muhammad's day, it seems that the Kaaba was venerated as the shrine of Allah, the High God. Once a year, tribes from all around the Arabian peninsula, whether Christian or pagan, would converge on Mecca to perform the Hajj, marking the widespread conviction that Allah was the same deity worshiped by monotheists.[27] Guillaume in his translation of Ibn Ishaq, an early biographer of Muhammad, says the Ka'aba itself was addressed using a feminine grammatical form.[28] Circumambulation was often performed naked by men and almost naked by women,[26] and linked to ancient fertility rites.[29] It is disputed whether Allah and Hubal were the same deity or different. Per a hypothesis by Uri Rubin and Christian Robin, Hubal was only venetrated by Quraysh and the Kaaba was first dedicated to Allah, a supreme god of individuals belonging to different tribes, while the pantheon of the gods of Quraysh was installed in Kaaba after they conquered Mecca a century before Muhammad's time.[30]
Modern independent views on origin[edit]
Ptolemy[edit]
Writing in the Encyclopedia of Islam, Wensinck identifies Mecca with a place called Macoraba mentioned by Ptolemy and found in a 3rd-century BC map which suggests that Macoraba was Mecca.[31][32] G. E. von Grunebaum states: "Mecca is mentioned by Ptolemy. The name he gives it allows us to identify it as a South Arabian foundation created around a sanctuary.[33] In Meccan Trade and the Rise of Islam, Patricia Crone argues that the identification of Macoraba with Mecca is false and that Macoraba was a town in southern Arabia in what was then known as Arabia Felix.[34] Her point of view was supported by some Islamic scholars[35] and challenged by others.[36][37]
Ottoman tiles representing the Kaaba
Diodorus Siculus[edit]
The Greek historian Diodorus Siculus is believed to have mentioned the Kaabah in 60–30 BC while describing the coast of Jeddah and its surrounding areas mentioned:
The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.
—  Diodorus Siculus, Bibliotheca Historica, Book 3 Chapter 44[38]
Edward Gibbon suggested that the Kaaba was mentioned by ancient Greek writer, Diodorus Siculus, before the Christian era:
The genuine antiquity of Caaba ascends beyond the Christian era: in describing the coast of the Red sea the Greek historian Diodorus has remarked, between the Thamudites and the Sabeans, a famous temple, whose superior sanctity was revered by all the Arabians; the linen or silken veil, which is annually renewed by the Turkish emperor, was first offered by the Homerites, who reigned seven hundred years before the time of Mohammad.
—  Edward Gibbon, Decline And Fall Of The Roman Empire, Volume V, pp. 223–24
Others[edit]
Imoti[39] contends that there were numerous such "Kaaba" sanctuaries in Arabia at one time, but this was the only one built of stone. The others also allegedly had counterparts of the Black Stone. There was a "red stone", the deity of the south Arabian city of Ghaiman, and the "white stone" in the Kaaba of al-Abalat (near the city of Tabala, south of Mecca). Grunebaum in Classical Islam points out that the experience of divinity of that period was often associated with stone fetishes, mountains, special rock formations, or "trees of strange growth."[40]
The Kaaba was thought to be at the center of the world, with the Gate of Heaven directly above it. The Kaaba marked the location where the sacred world intersected with the profane; the embedded Black Stone was a further symbol of this as a meteorite that had fallen from the sky and linked heaven and earth.[41]
According to Sarwar,[42] about 400 years before the birth of Muhammad, a man named "Amr bin Lahyo bin Harath bin Amr ul-Qais bin Thalaba bin Azd bin Khalan bin Babalyun bin Saba", who was descended from Qahtan and was the king of Hijaz had placed a Hubal idol onto the roof of the Kaaba. This idol was one of the chief deities of the ruling tribe Quraysh. The idol was made of red agate and shaped like a human, but with the right hand broken off and replaced with a golden hand. When the idol was moved inside the Kaaba, it had seven arrows in front of it, which were used for divination.[43]
To maintain peace among the perpetually warring tribes, Mecca was declared a sanctuary where no violence was allowed within 20 miles (32 km) of the Kaaba. This combat-free zone allowed Mecca to thrive not only as a place of pilgrimage, but also as a trading center.[44]
Many Muslim and academic historians stress the power and importance of the pre-Islamic Mecca. They depict it as a city grown rich on the proceeds of the spice trade. Crone believes that this is an exaggeration and that Mecca may only have been an outpost trading with nomads for leather, cloth, and camel butter. Crone argues that if Mecca had been a well-known center of trade, it would have been mentioned by later authors such as Procopius, Nonnosus, or the Syrian church chroniclers writing in Syriac. The town is absent, however, from any geographies or histories written in the three centuries before the rise of Islam.[45]
According to the Encyclopædia Britannica, "before the rise of Islam it was revered as a sacred sanctuary and was a site of pilgrimage."[46] According to German historian Eduard Glaser, the name "Kaaba" may have been related to the southern Arabian or Ethiopian word "mikrab", signifying a temple.[32] Again, Crone disputes this etymology.
In Samaritan literature, the Samaritan Book of the Secrets of Moses (Asatir) claims that Ishmael and his eldest son Nebaioth built the Kaaba as well as the city of Mecca.[47] "The Secrets of Moses" or Asatir book was suggested by some opinion to have been compiled in the 10th century,[48] while another opinion in 1927 suggested that it was written no later than the second half of the 3rd century BCE.[49]
Pre-Islamic Era[edit]
Prior to the spread of Islam throughout the Arabian Peninsula, the Kaaba was a holy site for the various Bedouin tribes of the area. Once every lunar year, the Bedouin tribes would make a pilgrimage to Mecca. Setting aside any tribal feuds, they would worship their pagan gods in the Kaaba and trade with each other in the city. Islam would later adopt the established traditions of the Bedouin tribes, such as encouragement of trade during the Hajj, but replacing the worship of their pagan gods with Allah.[50]
Muhammad's era[edit]
An illustration from the early 14th-century Persian Jami al-Tawarikh, inspired by the story of Muhammad and the Meccan clan elders lifting the Black Stone into place when the Kaaba was rebuilt in the early 600s[51]
During Muhammad's time (570–632 AD), the Kaaba was considered a holy and sacred site by the local Arabs and later Islam recognized it. Muhammad took part in the reconstruction of the Kaaba after its structure was damaged due to floods around 600 CE. Ibn Ishaq's Sirat Rasūl Allāh, one of the biographies of Muhammad (as reconstructed and translated by Guillaume), describes Muhammad settling a quarrel between Meccan clans as to which clan should set the Black Stone cornerstone in place.
According to Ishaq's biography, Muhammad's solution was to have all the clan elders raise the cornerstone on a cloak, after which Muhammad set the stone into its final place with his own hands.[52][53] Ibn Ishaq says that the timber for the reconstruction of the Kaaba came from a Greek ship that had been wrecked on the Red Sea coast at Shu'ayba and that the work was undertaken by a Coptic carpenter called Baqum.[54] Muhammad's night journey is said to have taken him from the Kaaba to the Temple Mount and heavenwards from there.
Muslims initially considered Jerusalem as their qibla and faced that direction while offering prayers; however, pilgrimage to the Kaaba was considered a religious duty though its rites were not yet finalized. During the first half of Muhammad's time as a prophet while he was at Mecca, he and his followers were severely persecuted which eventually led to their migration to Medina in 622 CE. In 624 CE the direction of the Qiblah (Prayer Direction) was changed from Jerusalem to the Kaabah in Mecca.[55] In 628CE Muhammad led a group of Muslims towards Mecca with the intention of performing the minor pilgrimage (Umrah) at the Kaaba, though he wasn't allowed by the people of Mecca to do so, he secured a peace treaty with them called the Treaty of Hudaybiyyah, which allowed the Muslims to freely perform pilgrimage at the Kaaba from the following year.[56]
At the culmination of his mission, in 629 CE, Muhammad conquered Mecca with a Muslim army.[57] His first action was to remove statues and images from the Kaaba.[58] According to reports collected by Ibn Ishaq and al-Azraqi, Muhammad spared a painting of Mary and Jesus, and a fresco of Abraham; but according to Ibn Hisham all pictures were erased.[59][58][60]
Narrated Abdullah: When the Prophet entered Mecca on the day of the Conquest, there were 360 idols around the Ka'bah. The Prophet started striking them with a stick he had in his hand and was saying, "Truth has come and Falsehood has Vanished.. (Qur'an 17:81)"
—  Sahih Al-Bukhari, Book 59, Hadith 583
After the conquest Muhammad restated the sanctity and holiness of Mecca, including its Great Mosque, in Islam.[61] He performed a lesser Pilgrimage (Umrah) in 629 CE, followed by the Greater Pilgrimage(Hajj) in 632 CE called the Farewell Pilgrimage since Muhammad prophesied his impending death on this event.[62]
After Muhammad[edit]
The site of Kaaba in 1880
The Kaaba in 1907
The Kaaba has been repaired and reconstructed many times since Muhammad's day. The structure was severely damaged by fire on 3 Rabi I (Sunday, 31 October 683 CE), during the first siege of Mecca in the war between the Umayyads and Abd-Allah ibn al-Zubayr, an early Muslim who ruled Mecca for many years between the death of ʿAli and the consolidation of Umayyad power. Ibn al-Zubayr rebuilt it to include the hatīm.[63] He did so on the basis of a tradition (found in several hadith collections[64]) that the hatīm was a remnant of the foundations of the Abrahamic Kaaba, and that Muhammad himself had wished to rebuild so as to include it.
The Kaaba was bombarded with stones in the second siege of Mecca in 692, in which the Umayyad army was led by al-Hajjaj ibn Yusuf. The fall of the city and the death of Ibn al-Zubayr allowed the Umayyads under ʿAbdu l-Malik ibn Marwan to finally reunite all the Islamic possessions and end the long civil war. In 693 CE, ʿAbdu l-Malik had the remnants of al-Zubayr's Kaaba razed, and rebuilt on the foundations set by the Quraysh.[65] The Kaaba returned to the cube shape it had taken during Muhammad's time.
During the Hajj of 930 CE, the Qarmatians attacked Mecca, defiled the Zamzam Well with the bodies of pilgrims and stole the Black Stone, taking it to the oasis region of Eastern Arabia known as al-Aḥsāʾ, where it remained until the Abbasids ransomed it in 952 CE.[citation needed] The basic shape and structure of the Kaaba have not changed since then.[66][not in citation given]
After heavy rains and flooding in 1629, the walls of the Kaaba collapsed and the Mosque was damaged. The same year, during the reign of Ottoman Emperor Murad IV, the Kaaba was rebuilt with granite stones from Mecca, and the Mosque was renovated.[67] The Kaaba's appearance has not changed since then.
The Kaaba is depicted on the reverse of 500 Saudi Riyal, and the 2000 Iranian rial banknotes.[68]
Cleaning[edit]
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The Kaaba during Hajj
The building is opened twice a year for a ceremony known as "the cleaning of the Kaaba." This ceremony takes place approximately thirty days before the start of the month of Ramadan and thirty days before the start of Hajj. The keys to the Kaaba are held by the Banī Shayba (بني شيبة) tribe. Members of the tribe greet visitors to the inside of the Kaaba on the occasion of the cleaning ceremony. A small number of dignitaries and foreign diplomats are invited to participate in the ceremony. The governor of Mecca leads the guests who ritually clean the structure, using a broom.[69][better source needed]
See also[edit]
Islam portal
Saudi Arabia portal
Al-Aqsa Mosque
Al-Masjid al-Nabawi
Khaabou
Mount Sinai
Notes[edit]
Jump up ^ Al-Azraqi. Akhbar Mecca: History of Mecca. p. 262. ISBN 9773411273.
^ Jump up to: a b c d e Wensinck, A. J; Ka`ba. Encyclopaedia of Islam IV p. 317
Jump up ^ "In pictures: Hajj pilgrimage". BBC News. 7 December 2008. Retrieved 8 December 2008.
Jump up ^ "As Hajj begins, more changes and challenges in store".
Jump up ^ "Interior Minister Addresses Cable to Custodian of the Two Holy Mosques on Pilgrims". Saudi Arabia Ministry of Foreign Affairs. 10 December 2013. Retrieved 21 August 2014.
Jump up ^ "More than 1.380 million pilgrims arrived". Saudi Arabia Ministry of Foreign Affairs. 2 October 2014. Retrieved 3 October 2014.
Jump up ^ Hans Wehr, Dictionary of Modern Written Arabic, 1994.
Jump up ^ Peterson, Andrew (1996). Dictionary of Islamic Architecture. London: Routledge. Archived from the original on 20 May 2010.
^ Jump up to: a b Hawting, G.R.; Ka`ba. Encyclopaedia of the Qur'an p. 76
Jump up ^ Clive L. N. Ruggles (2005). Ancient astronomy: an encyclopedia of cosmologies and myth (Illustrated ed.). ABC-CLIO. p. 202. ISBN 978-1-85109-477-6.
Jump up ^ Dick Teresi (2003). Lost Discoveries: The Ancient Roots of Modern Science—from the Babylonians to the Maya (Reprint, illustrated ed.). Simon and Schuster. p. 137. ISBN 978-0-7432-4379-7.
Jump up ^ "Saudi Arabia’s Top Artist Ahmad bin Ibrahim Passes Away". Khaleej Times. 9 November 2009. Archived from the original on 30 September 2012. Retrieved 15 October 2010.
Jump up ^ According to Muslim tradition: "God made the stone under Ibrahim's feet into something like clay so that his feet sunk into it. That was a miracle. It was transmitted on the authority of Abu Ja'far al-Baqir (may peace be upon him) that he said: Three stones were sent down from the Garden: the Station of Ibrahim, the rock of the children of Israel, and the Black Stone, which God entrusted Ibrahim with as a white stone. It was whiter than paper, but became black from the sins of the children of Adam." (The Hajj, F.E. Peters 1996)
Jump up ^ "'House of God' Kaaba gets new cloth". The Age Company Ltd. 2003. Retrieved 2006-08-17.
Jump up ^ "The Kiswa – (Kaaba Covering)". Al-Islaah Publications. Retrieved 2006-08-17.
Jump up ^ Key to numbered parts translated from, accessed 2 December
Jump up ^ The Basis for the Building Work of God p. 37, Witness Lee, 2003
Jump up ^ Al-Muwatta Of Iman Malik Ibn Ana, p. 186, Anas, 2013
Jump up ^ Mohamed, Mamdouh N. (1996). Hajj to Umrah: From A to Z. Mamdouh Mohamed. ISBN 0-915957-54-X.
Jump up ^ "Saudi Arabia says Hajj 2016 receives 1.8 million pilgrims". Al Arabiya English. 12 September 2016. Retrieved 6 October 2016.
Jump up ^ Quran 3:96 (Translated by Yusuf Ali)
Jump up ^ Quran 22:26 (Translated by Yusuf Ali)
Jump up ^ Quran 2:127 (Translated by Yusuf Ali)
Jump up ^ Tafsir Ibn Kathir on 3:96.
Jump up ^ Sahih Bukhari. Book 55, Hadith 585.
^ Jump up to: a b Ibn Ishaq, Muhammad (1955). Ibn Ishaq's Sirat Rasul Allah – The Life of Muhammad Translated by A. Guillaume. Oxford: Oxford University Press. pp. 88–9. ISBN 9780196360331.
^ Jump up to: a b Karen Armstrong (2002). Islam: A Short History. p. 11. ISBN 0-8129-6618-X.
Jump up ^ Ibn Ishaq, Muhammad (1955). Ibn Ishaq's Sirat Rasul Allah – The Life of Muhammad Translated by A. Guillaume. The text reads "O God, do not be afraid", the second footnote reads "The feminine form indicates the Ka'ba itself is addressed". Oxford: Oxford University Press. p. 85 footnote 2. ISBN 9780196360331.
Jump up ^ Rice, Edward (May 1978). Eastern Definitions: A Short Encyclopedia of Religions of the Orient. New York: Doubleday. p. 433. ISBN 9780385085632.
Jump up ^ Christian Julien Robin (2012). Arabia and Ethiopia. In The Oxford Handbook of Late Antiquity. OUP USA. pp. 304–305.
Jump up ^ Marx, edited by Angelika Neuwirth, Nicolai Sinai, Michael (2010). The Qur'an in context historical and literary investigations into the Qur'anic milieu (PDF). Leiden: Brill. pp. 63,123,83, 295. ISBN 9789047430322. Archived from the original (PDF) on 2 October 2015. CS1 maint: Extra text: authors list (link)
^ Jump up to: a b Wensinck, A. J; Ka`ba. Encyclopaedia of Islam IV p. 318 (1927, 1978)
Jump up ^ G. E. Von Grunebaum. Classical Islam: A History 600–1258, p. 19
Jump up ^ Crone, Patricia (2004). Makkan Trade and the Rise of Islam. Piscataway, New Jersey: Gorgias. pp. 134–37
Jump up ^ Donner, Fred M. (2010). Muhammad and the Believers. Cambridge, Massachusetts: The Belknap Press of Harvard University Press. p. 241. ISBN 978-0-674-05097-6.
Jump up ^ "A Response to Patricia Crone's Book" (PDF). Retrieved 15 October 2010.
Jump up ^ R.B. Serjeant, "Meccan Trade and the Rise of Islam: Misconceptions and Flawed Polemics", Journal of the American Oriental Society, 1990, p.472.
Jump up ^ Siculus, Diodorus. Bibliotheca Historica. Book 3 Chapter 44.
Jump up ^ Imoti, Eiichi. "The Ka'ba-i Zardušt", Orient, XV (1979), The Society for Near Eastern Studies in Japan, pp. 65–69.
Jump up ^ Grunebaum, p. 24
Jump up ^ Armstrong, Jerusalem, p. 221
Jump up ^ Hafiz Ghulam Sarwar. Muhammad the Holy Prophet. pp. 18–19.
Jump up ^ Francis E. Peters, Muhammad and the origins of Islam, SUNY Press, 1994, p. 109.
Jump up ^ Armstrong, Jerusalem: One City, Three Faiths, pp. 221–22
Jump up ^ Crone, Patricia (2004). Makkan Trade and the Rise of Islam. Piscataway, New Jersey: Gorgias. p. 137
Jump up ^ Britannica 2002 Deluxe Edition CD-ROM, "Ka'bah."
Jump up ^ Gaster, Moses (1927). The Asatir: the Samaritan book of Moses. London: The Royal Asiatic Society. pp. 262, 71. Ishmaelites built Mecca (Baka, Bakh)
Jump up ^ Crown, Alan David (2001). Samaritan Scribes and Manuscripts. Tübingen: Mohr Siebeck. p. 27.
Jump up ^ M. Gaster, The Asatir: The Samaritan Book of the "Secrets of Moses", London (1927), p. 160
Jump up ^ Timur Kuran, “Commercial Life under Islamic Rule,” in The Long Divergence : How Islamic Law Held Back the Middle East. (Princeton University Press, 2011), 45-62.
Jump up ^ University of Southern California. "The Prophet of Islam – His Biography". Retrieved 12 August 2006.
Jump up ^ Guillaume, A. (1955). The Life of Muhammad. Oxford: Oxford University Press. pp. 84–87
Jump up ^ Saifur Rahman al-Mubarakpuri, translated by Issam Diab (1979). "Muhammad's Birth and Forty Years prior to Prophethood". Ar-Raheeq Al-Makhtum (The Sealed Nectar): Memoirs of the Noble Prophet. Retrieved 2007-05-04.
Jump up ^ Cyril Glasse, New Encyclopedia of Islam, p. 245. Rowman Altamira, 2001. ISBN 0-7591-0190-6
Jump up ^ Saifur Rahman. The Sealed Nectar. p. 130.
Jump up ^ Saifur Rahman. The Sealed Nectar. p. 213.
Jump up ^ Saifur Rahman. The Sealed Nectar. pp. 250–53.
^ Jump up to: a b Ellenbogen, Josh; Tugendhaft, Aaron (18 July 2011). Idol Anxiety. Stanford University Press. p. 47. ISBN 9780804781817. When Muhammad ordered his men to cleanse the Kaaba of the statues and pictures displayed there, he spared the paintings of the Virgin and Child and of Abraham.
Jump up ^ Guillaume, Alfred (1955). The Life of Muhammad. A translation of Ishaq's "Sirat Rasul Allah". Oxford University Press. p. 552. ISBN 978-0196360331. Retrieved 2011-12-08. Quraysh had put pictures in the Ka'ba including two of Jesus son of Mary and Mary (on both of whom be peace!). ... The apostle ordered that the pictures should be erased except those of Jesus and Mary.
Jump up ^ Rogerson, Barnaby (2003). The Prophet Muhammad: A Biography. Paulist Press. p. 190. ISBN 9781587680298. Muhammad raised his hand to protect an icon of the Virgin and Child and a painting of Abraham, but otherwise his companions cleared the interior of its clutter of votive treasures, cult implements, statuettes and hanging charms.
Jump up ^ W.M. Flinders Petrie; Hans F. Helmolt; Stanley Lane-Poole; Robert Nisbet Bain; Hugo Winckler; Archibald H. Sayce; Alfred Russel Wallace; William Lee-Warner; Holland Thompson; W. Stewart Wallace (1915). The Book of History, a History of All Nations From the Earliest Times to the Present. The Grolier Society.
Jump up ^ Saifur Rahman. The Sealed Nectar. p. 298.
Jump up ^ Sahih Muslim, 7:3083
Jump up ^ Sahih Bukhari 1506, 1508;Sahih Muslim 1333
Jump up ^ Sahih Bukhari 1509; Sahih Muslim 1333
Jump up ^ Javed Ahmad Ghamidi. The Rituals of Hajj and ‘Umrah, Mizan, Al-Mawrid
Jump up ^ "History of the Kaba".
Jump up ^ Central Bank of Iran. Banknotes & Coins: 2000 Rials. – Retrieved on 24 March 2009.
Jump up ^ "Kaaba". Retrieved 15 October 2010.
References[edit]
Armstrong, Karen (2000,2002). Islam: A Short History. ISBN 0-8129-6618-X.
Crone, Patricia (2004). Meccan Trade and the Rise of Islam. Piscataway, New Jersey: Gorgias.
Elliott, Jeri (1992). Your Door to Arabia. ISBN 0-473-01546-3.
Guillaume, A. (1955). The Life of Muhammad. Oxford: Oxford University Press.
Grunebaum, G. E. von (1970). Classical Islam: A History 600 A.D. to 1258 A.D. Aldine Publishing Company. ISBN 978-0-202-30767-1.
Hawting, G.R; Ka`ba. Encyclopaedia of the Qurʾān
Hisham Ibn Al-Kalbi The book of Idols, translated with introduction and notes by Nabih Amin Faris 1952
Macaulay-Lewis, Elizabeth, The Kaba" (text), Smarthistory.
Mohamed, Mamdouh N. (1996). Hajj to Umrah: From A to Z. Amana Publications. ISBN 0-915957-54-X.
Peterson, Andrew (1997). Dictionary of Islamic Architecture London: Routledge.
Wensinck, A. J; Ka`ba. Encyclopaedia of Islam IV
[1915] The Book of History, a History of All Nations From the Earliest Times to the Present, Viscount Bryce (Introduction), The Grolier Society.
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The Tale of Despereaux
From Wikipedia, the free encyclopedia
Jump to: navigation, search
This article is about the book. For the 2008 film, see The Tale of Despereaux (film).
See also: Despréaux (disambiguation)
The Tale of Despereaux
Author
Kate DiCamillo
Illustrator
Timothy B. Ering
Cover artist
Davis Right
Country
United States
Language
English
Series
Despereaux
Genre
Fantasy novel
Publisher
Candlewick Press
Publication date
August 25, 2003
Media type
Print (Paperback)
Pages
276
ISBN
0-7636-1722-9
OCLC
50693525
LC Class
PZ8.D525 Tal 2003
The Tale of Despereaux is a 2003 fantasy book written by Kate DiCamillo. The main plot follows the adventures of a mouse named Despereaux Tilling, as he sets out on his quest to rescue a beautiful human princess from the rats. The novel is divided into four "books" and ends with a coda. Each "book" tells the story from a different character's or group of characters' perspective: Despereaux, Roscuro, Miggery Sow, and finally all of them combined. The book won the 2004 Newbery Medal award.
In 2007 the U.S. National Education Association named the book as one of its "Teachers' Top 100 Books for Children", based on an online poll. Teachers also made it a summer reading project.[1] In 2012 it was ranked number 51 among all-time children's novels in a survey published by School Library Journal – the second of three books by DiCamillo in the Top 100.[2]
In 2008, the book was adapted as an animated film of the same name.
Contents
[hide]
1 Plot
1.1 Book I: A Mouse Is Born
1.2 Book II: Chiaroscuro
1.3 Book III: GOR! The Tale of Miggery Sow
1.4 Book IV: Recalled to the Light
2 Characters
3 Sources
4 External links
Plot[edit]
A noble mouse named Despereaux saves a princess.
Book I: A Mouse Is Born[edit]
Book one tells a story about a small, sickly mouse born in a castle whose name is Despereaux. He was born very small with large ears and his eyes open. Despereaux, unlike other mice, spends lots of time reading. He particularly enjoys a book about how a knight saves a princess and they live happily ever after. One day while reading he hears music. He follows the sound and is led to Princess Pea and King Philip. He sits at the king's feet to hear the music and falls in love with the princess and speaks to her, but the king led the mouse away because mice were related to rats, which are outlawed. Furlough, his brother, sees this and tells his father, Lester Tilling. Lester calls the mouse council; Furlough goes to collect Despereaux. The mouse council orders Despereaux to be sent to the dungeon because talking to a human is forbidden. In the dungeon he meets Gregory, the jailer, who saves him because Despereaux tells Gregory a story.
Book II: Chiaroscuro[edit]
Book II talks about a rat named Roscuro who, unlike the other rats, loved the light and was less vicious and cunning than the other rats. Finally, he decided enough was enough and went into the light. He climbs onto a chandelier, which is above a banquet. However, he falls into the queen's soup, and the queen, whose habit was to state the obvious, said, "There's a rat in my soup," before dying. The princess, now hostile to Roscuro, orders him to leave. Roscuro, angry, desires revenge against the princess. The king, upset, bans the use of spoons, soup, and bowls.
Book III: GOR! The Tale of Miggery Sow[edit]
Many years before Despereaux and Roscuro were born, a six-year-old girl named Miggery "Mig" Sow witnesses the death of her ill mother. Afterwards, Mig is sold to work by her father for some cigarettes, a hen, and a red tablecloth to a man Mig calls "Uncle". Uncle often clouts Mig's ears, leaving her partially deaf. Mig decides, upon seeing the princess pass by on a horse, that she wants to be a princess. Mig is then sent to work in the castle by the King's soldiers, who tell "Uncle" that no human being is allowed to own another. In the castle she gains weight and becomes lazy. Mig's main job is to go down to the dungeons to deliver Gregory the jailer his meal and, while there, she meets Roscuro and confesses to him that her greatest wish is to become a princess. Roscuro convinces Mig that if she helps him kidnap Princess Pea, he'll make her a servant girl so Miggery Sow can become a princess.
Book IV: Recalled to the Light[edit]
Despereaux escapes the dungeons on a tray of Gregory's that Mig brings back to the kitchen, where he hears her conversation with Roscuro. However, Despereaux is soon discovered by Mig and Cook. Cook, as a mouse-hating woman, orders Mig to kill Despereaux. She explains to Mig that her philosophy with mice is "kill 'em, even if they're already dead." When Despereaux is attempting to flee, Mig chops off his tail with a knife so that she can tell Cook that she missed the "meecy" and at least spare the "meecy"'s life. Despereaux spends the night in pain, sleeping on a sack of flour. He dreams of the castle's knights in shining armor, darkness, and light. However, when the knight removes the helmet, it doesn't reveal anyone. Despereaux begins to doubt "'happily ever after" and everything else that he has read and starts to weep. Meanwhile, Roscuro leads Mig to Princess Pea's room with a knife, and to kidnap Princess Pea and lead her to the dungeon.
The next morning, the castle is in a panic over the missing princess. Guards are sent to search the dungeon, only to find Gregory dead from starvation, being lost in the dark because Roscuro has chewed the rope which secures him to where he started. Despereaux is seen by the mouse council, who mistake him for a ghost because he is covered in flour from his night on the flour sack. Despereaux forgives his father, upon the latter's request, for sentencing him to the dungeon. Despereaux goes on to seek the King. Despereaux tells the King that he knows that Pea is in the dungeon, but the King refuses to believe him because Despereaux is related distantly to the rats.
Despereaux then goes to Hovis, a mouse who is, in secret, Despereaux's friend. Hovis gives him an entire spool of red thread and a sewing needle, as a sword, for his quest to the dungeons. Mig, meanwhile, learns that Roscuro tricked her into helping him kidnap Pea, and that she will never be a princess. Roscuro plans for Pea to remain locked in the dungeons, so that he can marvel over her brightly colored dress, but Despereaux arrives to save Pea and Mig chops Roscuro's tail off with the knife when he refuses to show them the way back. However, many rats arrive on the scene because they followed the smell of Despereaux, and the soup he recently ate. Despereaux threatens to kill Roscuro with the sewing needle. Roscuro begins crying. Pea offers that if Roscuro lets her go, she will treat him with some soup. Roscuro agrees. Botticelli and the other rats are so disgusted by the happiness of all that is happening that they all return into the darkness.
Despereaux and Pea become close friends. Roscuro is allowed access into the upstairs of the castle, and reunites Mig's father, who has become a prisoner in the dungeons, with his daughter. Mig's father promises that he loves Mig and will never leave her. But before this, however, Roscuro, Mig, the King, Pea, and Despereaux all get together for soup, as Despereaux's friend Hovis, his parents, and his brother watch in amazement behind the scenes.
Characters[edit]
Despereaux Tilling - The lonely character of the story, Despereaux was born as a castle-mouse and the only living mouse of his mother's latest litter. Named for the despairs and sadness of that time, Despereaux is an oddball among the mouse community from birth, as he is born with a small body, giant ears, and yellow eyes. He grows up to be very different from the other mice in this tale, choosing to read books instead of eating them, and he does not learn to scurry like any other mouse, because he becomes fascinated by a certain fairy tale about a beautiful princess and a knight in gloomy armor and learns from it ideas such as chivalry and courage, which his fearful elders dismiss as absurd. Through his large ears, Despereaux is able to listen to the music that the king plays for his daughter Princess Pea, and because of this, he is able to meet and fall in love with the human princess. This behavior, however, does not go undetected by the mice, and when he is sent to the duck of pain Despereaux must rely on his wits, bravery, and inner strength in order to save himself and the princess.
Princess Pea - The Princess of Dor and the fifth child of the king and queen, Pea is a sharp-eyed and beautiful girl whom Despereaux grows to honor and love upon their first meeting and she also comes to adore the mouse. Though kind-hearted and loved by the people of the castle, Pea is often overcome with loneliness after her mother's death. Because of her title as a princess, Pea is not used to being told what to do and sometimes takes slight offense when someone does not appreciate her for her title. However, when her past actions cause her kidnapping, Pea comes to use her forgiveness, good nature, and place as royalty for the good of the other characters.
Chiaroscuro (known as "Roscuro") - Chiaroscuro was born innocent among the evil rats of the castle dungeon some years before Despereaux. Because of a match-related reprimand from the jailer, Roscuro did not act like a rat, afraid of light. He comes to be fascinated by light and goodness, despite objections from fellow rats. However, his love of light is what causes him to make a grave mistake in the human world, resulting in his plot to take revenge on the humans by kidnapping the princess. In the end, it is through the actions of Despereaux and the princess, and Roscuro's own true love for light that he finds his self-redemption.
Miggery "Mig" Sow - Born in the countryside of Dor, Miggery Sow was an often a mistreated child, since nobody around her cared much for what she wanted. Her mother died when she was very young and soon after, her father sold her to a man whom she was forced to call "Uncle". Miggery Sow had to work for the man to whom she was sold for many years with little or no thanks. The man would also give her "clouts to the ear," rendering her to be almost completely deaf. Despite her harsh life, Miggery remained a well-meaning albeit simple-minded child. On her seventh birthday, an accidental meeting with the royal family causes Miggery to dream of becoming a princess. When she turns twelve, she is rescued from slavery by the soldiers of the castle, and she is given the position of serving-maid in the castle itself, befriending Princess Pea but becoming an unintentional pawn in Roscuro's plan.
Botticelli Remorso - Botticelli is a very old one-eared rat who lives in the dungeon and is suspicious of Roscuro and his ability. Botticelli believes that the meaning of life is suffering, specifically the suffering of others, and that Roscuro should take action and become a part of the rat community. He had taken a golden heart-shaped locket from a prisoner and hung it on a thin braided rope. Whenever he speaks, the locket moves. Botticelli is evil, and wishes for the princess to die. Later in the book, he leads Despereaux to the princess in order to kill him later, and intends on feeding the princess to his army of malicious rats.
Gregory the Jailer - When Despereaux tells Gregory a story he saves him from being killed by the rats. He wears a long rope that protects him from getting lost in the dungeon's darkness. Chiaroscuro chews up this rope and as a result Gregory becomes lost in the darkness and eventually dies.
Furlough Tilling - One of Despereaux's many older brothers. He betrays Despereaux and sends him to the dungeon. He had previously tried to teach Despereaux to be afraid of things, and hated him for his difference from other mice. He refuses to try to help his brother when he is banished. At the end, he is shown to be disgusted by Despereaux's well-being.
Lester Tilling - Lester Tilling is Despereaux Tilling and the rest of the Tillings' father. He sent his own son to the punishment of being exiled to the dungeon (though it was stated that he was weeping), where the rats would no doubt eat him. Later, after Despereaux escapes the dungeon on Gregory's tray, Despereaux pays a visit to the Mouse Council, which pronounced his sentence. Lester is forgiven for the perfidy he committed against his son.
Antoinette Tilling - Despereaux's French mother who arrived in Dor in a foreign diplomat's luggage. She cares too much about her appearance and is often picky. Although, like most of Despereaux's family, Antoinette is inconsiderate of Despereaux, she is sad when he is thrown into the dungeon and defends him occasionally in the book.
Cook - The head cook of the castle who hates mice, but is shown to having secretly be making soup despite the ban.
King Philip - The king of Dor and Princess Pea's father. He was heartbroken after the queen died eating a bowl of soup and banned soup, rats and instruments to make soup. He also did not believe in Despereaux when he tried to inform him of Princess Pea's kidnapping.
Sources[edit]
Jump up ^ National Education Association (2007). "Teachers' Top 100 Books for Children". Retrieved August 22, 2012.
Jump up ^ Bird, Elizabeth (July 7, 2012). "Top 100 Chapter Book Poll Results". A Fuse #8 Production. Blog. School Library Journal (blog.schoollibraryjournal.com). Retrieved August 22, 2012.
Griswold, Jerry, "'The Tale of Despereaux': A World Without sad sad sad Soup", New York Times, 16 November 2003
External links[edit]
Wikiquote has quotations related to: The Tale of Despereaux
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Awards
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Crispin: The Cross of Lead Newbery Medal recipient
2004 Succeeded by
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