ʿAin Bāzān

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Reconstructed course of the two water pipes ʿAin ʿArafāt and ʿAin Hunain

The ʿAin Bāzān ( Arabic عين بازان, DMG ʿAin Bāzān ) or later ʿAin Hunain ( Arabic عين حنين, DMG ʿAin Ḥunain ) was a pipeline that formed the most important basis of the water supply for the city of Mecca from the early 14th century to the second half of the 16th century . The pipe, which was about 29 or 32 kilometers long, carried water from the mountains east of Mecca to Mecca, where it filled various basins in the upper and lower parts of the city. Until the early 15th century the line was called ʿAin Bāzān, after which the name ʿAin Hunain was used in Mecca.

It is not clear when the line was built. Amīr Tschūpān had the old tubes uncovered in 1326. It is believed, however, that the line goes back at least in part to the ʿAyn al-Muschāsch pipeline , which was built in the early 9th century by Zubaida bint Jafar , the wife of the Abbasid caliph Hārūn ar-Raschīd . The flow of water in the ʿAin Bāzān or ʿAin Hunain was subject to great fluctuations. In the early sixteenth century it was considered strong when the water reached to the straps of the shoe of whoever stood in it. In order to increase the water flow of the pipe in dry phases, it was provided with an increasing number of inlets over time. In addition, the line had to be repaired and cleaned frequently, as the pipes regularly clogged with earth and debris during floods. Until the 1560s, the ʿAin Hunain remained the "well-known Mecca water source" ( ʿAin Makka al-maʿhūda ). Afterwards the city received a second aqueduct with the ʿAin ʿArafāt , whereby the importance of the ʿAin Hunain for the water supply of Mecca declined. Today the ʿAin-Hunain pipeline is part of the overall system of historical water pipelines in Mecca, which are known as ʿAin Zubaida .

Reports of the exposure of the line by Amīr Tschūpān

Reports of the exposure of the ʿAin-Bāzān line can be found in various Arab historians. They agree that this took place in the year 726 (= 1325/26 AD), namely by Amīr Tschūpān in his capacity as governor of the two Iraqs for the Ilchan ruler Abū Saʿīd .

Ibn Kathīr's account

The earliest account of this event can be found in the World Chronicle al-Bidāya wa-n-nihāya by the Syrian historian Ibn Kathīr (d. 1373). He reports that at the beginning of Ramadan 726 (= beginning of August 1326) the news reached Damascus that an aqueduct had been laid to Mecca, which would be of great benefit to the city's residents and was previously known as ʿAin Bādhān. Amīr Tschūpān led this line from distant areas to Mecca, where it reached as far as as-Safā and the Ibrāhim gate of the Holy Mosque . All Meccans, poor and rich, weak and noble, could draw their water equally from it. The excavations began at the beginning of the year (= end of the year 1325) and ended by the last third of the month of Jumādā al-auwal (= beginning of April). The construction of the pipeline turned out to be very fortunate because the year happened to be particularly dry, so that even the Zamzam spring was almost dried up. Without the construction of the Qanāt , Ibn Kathīr notes, "the Meccans would have had to emigrate from their city, or many who stayed there would have perished." He himself had seen during a pilgrimage in 731 (= 1331/32) what benefit the pilgrims would also derive from the new water pipe.

The Taqī ad-Dīn al-Fāsīs account

The Meccan historian Taqī ad-Dīn al-Fāsī (d. 1429) is one of the later authors who report on the construction of the ʿAin-Bāzān pipe. He reports that the construction of the line under Amīr Tschūpān cost a total of 150,000 dirhams . Higher expenditure was not necessary because about two fifths of the old water channels were still functional. The water had reached Mecca again in the last days of the month of Jumādā II of the year, i.e. in the last days of April of the year 1326, after the city had suffered from severe water shortages. Al-Fāsī points out that his great-grandfather Dāniyāl ibn ʿAlī al-Lūristānī was involved in building the leadership. Because of the problems in Mecca, he first traveled to Egypt and then to Tschūpān in Iraq and then encouraged him to repair the line.

Two Egyptian reports

Another account of the establishment of the leadership can be found in the chronicle Kitāb as-sulūk li-maʿrifat duwal al-mulūk by al-Maqrīzī (d. 1442). Accordingly, the reason for this was that in the time of Amir Chupan the number of pilgrims from Iraq had increased and the lack of water in Mecca was very stressful for them. The water hose cost ten masʿūdīya dirhams during the pilgrimage season and six to seven outside of the pilgrimage season . Amīr Tschūpān, who wanted to do something good in Mecca, was led by people to an old water pipe in ʿArafāt that no longer worked. During the pilgrimage in 725 (= November 1325), he then gave 50,000 dinars to one of his confidants and instructed him to restore the old water pipe. This confidante then stayed in Mecca and had proclaimed that anyone who wanted to work on the construction of the line would receive three dirhams a day. Then a large number of Arabs reported to him, even women were there. In this way, the construction work could be completed in four months. On the 28th Jumādā al-auwal 726 (= May 2, 1326) the water flowed up to as-Safā . The Meccans could even grow vegetables with the water.

The construction of the ʿAin-Bāzān line is also mentioned in the biographical lexicon ad-Durar al-kāmina fī aʿyān al-miʾa aṯ-ṯāmina by Ibn Hajar al-ʿAsqalānī (d. 1449), namely in the entry on Amīr Chūpān. There it is emphasized that after the construction of the pipeline, the water in Mecca could no longer be sold, apparently because it was so readily available.

A wonderful report

According to a report quoted by the Syrian scholar Muhammad Ibn-ʿAbdallāh al-Shiblī (d. 1367) based on a document by Ibn Qaiyim al-Jschauzīya (d. 1350), the uncovering of the ancient water channels was considered a miracle by some Event perceived in which the jinn also played an important role. Ibn Qaiyim al-Jschauzīya himself had learned this report to Ash-Shiblī in Mecca from the local Hanbalite imam , Nadschm ad-Dīn Chalīfa ibn Mahmūd al-Gīlānī, who himself had supervised the restoration of the old leadership. Accordingly, the search for the old line was initially unsuccessful, until one day one of the construction workers stood motionless and then sent a message to the Muslims on behalf of the jinn living there: He warned them not to treat them unfairly because they would otherwise be ill would happen, and promised that they would only be allowed to pass and the water given out if the Muslims would give the jinn their right. When the Imam asked him what it was, the man replied that a decorated bull had to be brought out to them and slaughtered for them. The blood, the limbs and the head should be thrown down to them through the ʿAbd-as-Samad well, the rest of the bull is for the people. Then the man woke up from his state of obsession. At the instigation of the Imam, the Meccans carried out the instructions given by the man, brought the bull to the site of the dig and slaughtered it for the jinn. Shortly afterwards, the imam found the old canal carved into the rock, which was so spacious that a rider on his horse could walk through it. The old canal was then repaired and cleaned so that the water reached Mecca just four days later. Taqī ad-Dīn al-Fāsī, who quotes this account in his work, explains that the water pipe was the ʿAin Bāzān, and that said event happened when Amīr Chūpān exposed it.

Name and origin

Ibn Kathīr's account explicitly states that the aqueduct restored by Amīr Chūpān had its name before that. Bāzān is a Persian word that denotes the basin of a well. The Meccan historian ʿUmar Ibn Fahd mentions that in Jumādā II 619 (July / August 1222) Nūr ad-Dīn ʿUmar ibn ʿAlī ibn Rasūl, the founder of the Rasulid dynasty, called Salāh ad-Dīn Yūsuf ibn Abīubiyubidr, the ruler des Yemen who built the reservoir ( manqaʿ ) known as Bāzān. From descriptions of the later Meccan historiography it is known that the Bāzān basin was at as-Safā and the water from the pipe exposed by Amīr Tschūpān poured into it. It is therefore quite possible that the pipe was named after this basin.

The account of al-Maqrīzī, however, suggests that this leadership was only called ʿAin Bāzān in the 14th century, after the agent Amīr Tschūpān, who restored it. The said report speaks of the fact that on 27 Shaʿbān 726 (= 29 July 1326) Bāzān, the envoy of Amīr Tschūpān, who had built the aqueduct to Mecca, came to Egypt and met the Sultan to dismiss him to report. The Sultan had a deputy ask him who allowed him to build the line and why he hadn't asked him for advice. In response, Bāzān let the Sultan know that he could destroy the line again if he wanted to. The sultan said nothing more about it.

Taqī ad-Dīn al-Fāsī and the Hanafi Qādī of Mecca Abū l-Baqā 'Ibn ad-Diyā' (d. 1450) suggest that the ʿAin Bāzān with the leadership ʿAin al. Mentioned by al-Masʿūdī and al-Azraqī -Mushāsh , which was built by Zubaida bint Jaʿfar in the early 9th century . This had brought water from al-Muschāsch and Hunain to Mecca. Ibn ad-Diyā 'considered this identity obvious because, in his opinion, the ʿAin Bāzān was in the same direction as al-Azraqī had indicated for the line built by Zubaida. Both authors also report that the Abbasid caliph al-Mustansir built or restored the Ain Bāzān in the years 625 (= 1227/28 AD) and 634 (= 1236/37 AD). According to Ibn ad-Diyā ', al-Mustansir sent money to Mecca in 625 for this work. To date, however, no contemporary source is known from which this information can be confirmed.

The name ʿAin Hunain only occurs in the second half of the 15th century with the Meccan historian Nadschm ad-Dīn ʿUmar ibn Muhammad Ibn Fahd (d. 1480). He also uses this name where he adopts statements by Taqī ad-Dīn al-Fāsī about the ʿAin-Bāzān leadership. At one point he explains that ʿAin Hunain and ʿAin Bāzān are the same. All later Makkan authors use only the name ʿAin Hunain for the line. The name Bāzān was still used by them, but only for the basin at as-Safā, into which the water of the ʿAin-Hunain pipe poured. As statements by the Egyptian authors Ibn Iyās (d. 1522) and al-Jazīrī (d. 1570) show, in Egypt the Meccan aqueduct was still called ʿAin Bāzān until the middle of the 16th century.

course

Starting point and source

The authors from before the 16th century are silent about the place from which the water of the derAin-Bāzān pipe came. Descriptions of the course of the line can only be found in the Hajj book of the Egyptian scholar al-Jazīrī. He explains that in his day the Ain asch-Schuhadā 'at the place al-Malhā below the Thanīya mountain was the starting point of the pipeline. There were ten collecting basins on it to collect the rainwater. With the Thanīya mountain the Thanīyat-Chall-Mountains are probably mentioned, which are already mentioned in al-Azraqīs report about the leadership of ʿAin al-Muschāsch. As the Meccan historian Qutb ad-Dīn an-Nahrawālī (d. 1582) reports , they were on the road to at-Tā'if.

In an Ottoman archival document from the early 18th century, the location of ash-Sharīʿa is named as the starting point of the line and identified with the garden of Hunain . It is probably identical with the place asch-Sharā'iʿ, which was the starting point of the ʿAin-Hunain leadership in the early 20th century. Ash-Sharā'iʿ is about 32 kilometers east of Mecca. The water that fed the pipe came from a source at the foot of Mount Tād. Members of the Hatārischa of the Hudhail tribe live in this area today . The water flowed a distance of 24 kilometers from the source to the beginning of the line in asch-Sharā'iʿ.

Inflows on the way to Mecca

In order to increase the amount of water that the ʿAin-Hunain pipeline supplied, further inlets were created over time, which collected the rainwater that ran down from various mountains in the area in collecting basins ( šaḥāḥīḏ ) and fed it into the pipeline in this way to increase the amount of water. The first influx of this kind was already in the year 727 (= 1327/28 AD), one year after the uncovering of the ʿAin Bāzān, on behalf of the Mamluk sultan an-Nāsir Muhammad ibn Qalāwūn by the builder Ibn Hilāl ad-Daula created. This inlet was called ʿAin Jabal Thaqaba and brought water from the Thaqaba mountain, which was behind Hirā ' . The water was carried to Mecca through the inAin-Bāzān pipe. The construction costs, however, were considerably lower than for the ʿAin-Bāzān line itself: the Sultan only spent the small amount of 5,000 dirhams on it. According to the chronicle of the Meccan historian ʿUmar Ibn Fahd (d. 1480), the ʿAin Hunain received a further support in addition to the ʿAin Thaqaba, which was called ʿAin Abī Rachm.

By the middle of the early 16th century, a whole system of pipes had been built that fed water into the ʿAin-Hunain pipeline. Descriptions of this system can be found in the Hajj book of the Egyptian scholar al-Jazīrī (d. 1570) and in the Meccan chronicle of Qutb ad-Dīn an-Nahrawālī. Al-Jazīrī names a total of six inlets that supplemented the water coming from ʿAin asch-Schuhadā ', the latter two of which were located on the Hirā' mountain:

  • the ʿAin Maimūn who came from al-Maschraʿa,
  • the ʿAin Mushāsh , which flowed into the main line opposite al-Barūd,
  • the ʿAin Abī Rachm, which flowed into the main line after az-Zaʿfarāna from al-Munhanā,
  • the ʿAin al-Harrain, whose water poured into Wadi Ibrāhīm and from there into the channel ( dabl ),
  • the ʿAin at-Tāriqī, which was north of the at-Tāriqī mountain, which belonged to the area of ​​the Quraish , above the Hirā'berg,
  • the ʿAyn al-Hāshā. It was even higher than at-Tāriqī and brought the water that came down from al-Hamrā 'mountain. It joined the main canal above Hirā '.

Qutb ad-Dīn an-Nahrawālī, on the other hand, lists a total of seven inflows for the ʿAin Hunain, namely ʿAin Muschāsch and ʿAin Maimūn, which are also mentioned in al-Jazīrī, as well as ʿAin az-Zaʿfarān, ʿAin al-Barūd, ʿAin at-Tāri Ain Thaqaba and Jurainat. He explains that the strength of the water in the various inlets should balance each other out, so that in the event that some of them dried up, others would still deliver water.

The Saudi scientist ʿĀdil Ghubāschī, who conducted a field study on the history of the Meccan water infrastructure in 1990, explains that the springs of ʿAin Muschāsch, ʿAin az-Zaʿfarān and ʿAin Maimūn were northeast of Mecca in an area that now belongs to the Banū Lihyān . The ʿAin Barūd was located in the so-called Barūd plain and caught the water of the surrounding mountains via two channels. And the water from Thaqaba Mountain was also fed into the main line of the ʿAin Hunain through two channels.

Section of the ʿAin-Hunain pipeline on the way to Mecca

As for the overall course of the ʿAin-Hunain line, Ghubāschī explains that it flowed from the source first in a westerly direction to a garden known as Bustān ibn Sulaimān. In this there was a collecting basin, which was called Charazat Samha. Then the water flowed in a canal first in a south, then in a north-westerly direction as far as Mount Ashfī, where it joined a canal that supplied the water from the sources Muschāsch, Maimūn and az-Zaʿfarān. Thereafter, the line continued in a north-westerly direction to the Sattār mountain (today: al-Mujāhidīn mountain), where it merged with the line of al-Barūd. Finally the pipeline continued in a westerly direction, taking in the water from the pipelines of ʿAin at-Tāriqī and ʿAin ath-Thaqaba and then flowing into the valley of Mecca.

Course within Mecca

Taqī ad-Dīn al-Fāsī explains that in his day the ʿAin Bāzān was the only pipe that supplied Mecca with water.If the pipe worked, it first filled two basins in al-Miʿlāt, the upper part of Mecca, and then directed that Water to the Mājin Basin ( birkat al-Māǧin ) in the lower southern part of the city. This Majin basin was outside the city gate called the Bāb al-Majin. On its way through Mecca, the ʿAin-Bāzān line passed the Masʿā, the route between as-Safā and al-Marwa . There , in the late 14th century, the Meccan scholar Muhammad ibn Faraj Ibn Baʿldschadd (d. 1390), who was in the service of the Rasulids , donated a Sabīl well with his own fortune.

In the early 20th century, a control shaft ( ḫaraza ) in the Banūna garden opposite the so-called Munhanā bank ( dikkat al-munḥanā ) was the end point of the ʿAin-Hunain line. The place was above today's Makkan district of Ma Stadtteilābida. Here the water of the Hunain pipeline combined with that of the ʿArafa pipeline. From there, the water from the two lines flowed down a common channel into downtown Mecca.

history

Repairs during the Egyptian Mamluk period

From the historical works of ʿUmar Ibn Fahd it emerges that around the middle of the 14th century, during periods of drought, the ʿAin Hunain pipeline no longer supplied water. The first time this happened in 748 (1347/48 AD). The lack of water also had to do with the fact that the canals of the pipeline were damaged during the floods that regularly occur in the area around Mecca and clogged with debris. In order to secure the water supply in Mecca, it was therefore repeatedly necessary to repair the pipe. These repairs are one of the most important issues in local Meccan history. The Mamluk sultans of Egypt, but also traders and individual Sherif rulers of Mecca , were particularly involved in the repairs . One of the first repairs was carried out in 781 (1379/80 AD) by the Mamluk emir Sūdūn Pascha, who was sent to Mecca from Egypt. The following sections provide information on further repairs until the end of the Mamluk period.

Under az-Zāhir Barqūq

When the pipe dried up again in 800 (= 1397/98 AD), az-Zāhir Barqūq sent money to Mecca to repair it. The repair work carried out by a certain ʿAbdallāh al-Jschauharī was unsuccessful.

By the Sherif al-Hasan ibn schlAdschlān

Al-Fāsī reports that in the year 811 (= 1408 AD) the Meccan Sherif Hasan ibn ʿAdschlān had the pipe repaired, and this repair was also successful, so that the water shortly before the 20th Jumādā I of the year (= October 11, 1408) reached Mecca again and filled the Mājin basin in the lower part of the city and even reached for other basins. The people are said to have said numerous supplications for the sherif . The hose of water only cost a quarter of a masʿūdī dirham after it had previously cost two dirhams and more. In the following two years the water flow fluctuated greatly. In the years 813 (= 1410/11 AD) to 817 (1414/15), the Ethiopian trader Shihāb Barkūt ibn ʿAbdallāh al-Makīn took care of the pipe so that the water flowed well.

Under al-Mu'aiyad Sheikh

When in the year 821 (= 1418 AD) the line of ʿAin Bāzān again only supplied very little water and the residents suffered as a result, the Egyptian sultan al-Mu'aiyad Sheikh donated 200 gold mithqāl or 1000 gold dinars for them Repair of the pipe and commissioned the Qā'id ʿAlā 'ad-Dīn with the necessary work. He began in Jumādā II (= July 1418) with the cleaning and repair of the pipe, so that the water reached Mecca again in the second half of the month of Shābān (= 2nd half of September 1418). Two basins in the upper part of the city filled with water. In this way, the pilgrims who reached the city a short time later benefited greatly from the guidance. But when the pilgrims left Mecca in the spring of 1419, there was hardly any water left because the flow from the pipe had weakened again. The price of water in Mecca rose again, and people suffered greatly as a result. Therefore they repaired ʿAlā 'ad-Dīn again, so that the water reached Mecca again at the end of Safar 822 (= end of March 1419). After the pipes in question had been cleaned, the water in Rabīʿ al-auwal (= April 1419) even flowed back to the Mājin pond, and greenery could be grown with the water from the pipe in its vicinity.

Under Barsbāy

New repairs to the line took place during the reign of the Mamluk Sultan Barsbāy (r. 1422-1438), initially in the years 1427-1429 by Shāhīn al-ʿUthmānī and Muqbil al-Qudaidī. The Sultan sent 5,000 florins to Mecca for this . The Damascus merchant Sirādsch ad-Dīn ʿUmar ibn Muhammad Ibn al-Muzalliq made another attempt at repairs in 835 (= 1431/32 AD), although some people advised him against the company because they thought it would be pointless and too expensive . Ibn Muzalliq, however, did not listen to them. In the month of Ramadan , which fell in May, the water flowed back into the city, past the Sūq al-Lail to as-Safā , then to the Bāb Ibrāhīm and finally into the Mājin pond in the lower part of Mecca. The people were very relieved because the pipe had only supplied very little water beforehand and the water price had been correspondingly high. Ibn Muzalliq spent on repairing a total of only 500 dinars on the amount that he had with him.

Under Jaqmaq

During the reign of the Mamluk Sultan Jaqmaq (ruled 1438-1453) the line was repaired several times, the first time in 1442/43. Several private individuals took part in this repair work, which affected many parts of the management, such as the Yemeni trader Badr ad-Dīn Hasan ibn Muhammad at-Tāhir, Shihāb al-Dīn Ahmad ibn ʿAlī al-Kawāz, Jamāl ad-Dīn Muhammad ibn ʿAlī ad -Daqūqī, and the Iraqi trader Jalāl ad-Dīn ʿAbd al-Karīm ibn Muhammad Dulaim. The dealers mentioned bore the full cost of the repair work themselves.

In 1444/45, al-Hasan, the inspector of Alexandria, improved the line in many places, and in 1445/46 Badr ad-Dīn Hasan again tampered with the line, but this was of no use. The repair work that Bairam Chadschā, who was active as Muhtasib of Mecca and inspector of the Holy Mosque between 1446 and 1450 , in the years 851/52 (= 1447-1448) was more successful. They meant that the water flowed back to the Majin basin without any problems.

Under Kait Bay

There is little information about the ʿAin Hunain from the second half of the 15th century. According to Qutb ad-Dīn an-Nahrawālī, the Mamluk sultan Kait-Bay (r. 1468-96) had the line repaired in 875 (= 1470/71) by the Amīr Yūsuf al-Jamālī and his brother Sunqur al-Jamālī. The chronicler ʿAbd al-ʿAzīz ibn Fahd (d. 1517) reports that in the years 891/92 (1486/87) there was great need in Mecca due to drought and that people could only draw water from wells in the area but many also dried up. A tube of fresh water in Mecca cost about one muhallaq (= 1/25 dinar), a tube of salt water from the sea cost half. When it rained in Ramadan 892 (= August / September 1487), the Muhtasib Amīr Sunqur al-Jamālī instructed workers to uncover the ʿAin Hunain and ʿAin Abī Rachm pipes, and he was informed that they had a lot of water. Amīr Sunqur then assigned more than thirty workers to work on the two pipes until the water again reached the Bāzān basin at as-Safā on the 17th Dhū l-Qaʿda (November 4, 1487). The price of fresh water then fell to below half a Muhallaq.

The repairs and attempts at new development Chair-Begs (1509/10)

Finally, the last Mamluk ruler from the Circassian Burjiyya dynasty, Qansūh al-Ghūrī (1501–1516), commissioned a repair of the Meccan line. The European traveler Ludovico de Varthema , who came to Mecca in 1503, attests that water was very scarce in Mecca at that time . He writes in his travelogue about the Holy City: "The inhabitants suffer from a great lack of water, so that if one wanted to drink his fill, water worth four quattrini a day would not be enough for him." On the 14th Jumādā II 915 (= September 29, 1509) the Amīr Chair-Beg came from Egypt for construction work on the Holy Mosque and the ʿAin Hunain to Mecca. The water situation in Mecca at that time was also very tense because someone had instructed his slaves to block access to the pipe and to sell their water. On 16 Rabīʿ II 916 (= 23 July 1510) a decree of the sultan was read out in Mecca, in which the two ruling Sherif of Mecca were asked to help Chair Beg to restore the Meccan aqueduct. You should meet with him and examine this leadership as well as the other leads, the ʿAin ʿArafa, the ʿAin az-Zaʿfarāna, the ʿAin Abī Rachm and the ʿAin ath-Thaqaba. The sources in Wādī Marr, al-Jumūm and al-Madīq should also be checked. If they belonged to any people, they should be bought from them. And if the water was on anyone's property or garden, they should also be purchased.

On 19 Jumādā I 916 (= 24 August 1510) Chair-Beg set out together with the Shafiite Qādī and Hanafi Qādī and various other people to expose the lines mentioned in the Sultan's decree. They traveled to the top of the line in Mecca and saw that neither Hunain nor al-Mushāsh supplied much water. Part of the group traveled to Wādī Nachla and the Sūla area to inspect the sources there. A week later, Chair-Beg traveled with the two Qādīs and other people to Wādī al-Jumūm to check the source there. They came to the conclusion that the ʿAyn al-Jumūm was suitable as a new inlet for the line because it was only a few cubits below the height of Mecca and only 35,000 cubits from Mecca. Ultimately, however, Chair-Beg limited himself to repairing the ʿAin-Hunain line. For this he went to the top of the line at the beginning of Jumādā II 916 (beginning of September 1510) with 200 builders and 100 camels who transported the building materials. After the repair work was completed, he built three ponds on the steep slope of the spring, which were to function as a colander for the spring. An inscription was then placed on a stone informing about the repair of the spring. While Chair-Beg traveled back to Mecca, the workers stayed at the source and continued their repair work there. On the 12th Rajab 916 (October 15, 1510) the ʿAin Hunain reached the Bāzān basin again, which was celebrated with a lot of decoration. Many people also made themselves beautiful depending on their options to celebrate the day.

The following day, Chair-Beg awarded the engineer and master builders who had worked on the repair robes of honor, and there was a great celebration. However, the line dried up a little later because it was probably blocked. The water came back again, but then dried up again shortly before sunset. Chair-Beg, who inspected the pipe again on October 14th (October 17th), said afterwards that three months of work were actually required to get the pipe in order because it was completely blocked. A cleaning of the pipe, which had taken place in the previous year, was only very superficial, so that it was still filled with earth. That same day, Chair-Beg called the Qadis and traders to a meeting to have a record of what he had done. Those present asked him to be patient until the beginning of next month, saying that the work he was planning would require at least 10,000 dinars. On October 24th (October 27th) the pipe surprisingly delivered water again.

Measures in early Ottoman times

The repair of Ibn ʿIrāq (1519/20)

At the beginning of the Ottoman rule over Mecca (1517), the flow of water in the ʿAin Hunain was interrupted again due to lack of rain and deterioration of the pipes, so that the residents of the city had to draw the water from two wells in the area. One of them was called al-ʿUsailāt and was above Mecca, the other was in az-Zāhir on the way to at-Tanʿīm. But the water was very scarce and expensive. The Meccans therefore experienced “tribulation and sorrow” ( šidda wa-karba ), as the contemporary chronicler Jārallāh Ibn Fahd (d. 1547) writes. The Persian Chwādscha Yūsuf Ibn al-Harawī, who had tried for the aqueduct for years and made a name for himself with it, died on the 29th of Muharram 924 (February 10th, 1518) after being worked at the end of the pipe by a snake had been bitten.

At the end of 925 (= end of 1519) the Syrian Sufi Sheikh Nāsir ad-Dīn Muhammad Ibn ʿIrāq began repairs on the ʿAin Hunain. He oversaw the workers who tampered with it and was also financially involved in running it. The Syrian merchant Yūsuf Ibn Tabbāla, who died on Safar 20, 926 (= February 20, 1520), drew up a will shortly before his death in which he bequeathed 100 dinars to the Sheikh so that he could get the water pipe running again. Ibn ʿIrāq commissioned the Zabid- born teacher Shihāb ad-Dīn Ahmad ibn Yūsuf with the work on the ʿAin Hunain. As Jārallāh Ibn Fahd noted, on 16 Rabīʿ al-auwal 926 (= 6 March 1520) Shihāb ad-Dīn's 18-month-old daughter died while the one outside of Mecca was busy working on the line. Ibn ʿIrāq himself had a similar experience when he was at the management on 29th Rabīʿ al-auwal (= 19 March 1520) outside of Mecca. On that day a daughter of his died, who was only two days old. On the 22nd Rabīʿ ath-thānī (= April 11, 1520) the water of the ʿAin Hunain reached Mecca again and flowed to the al-Farād basin in the lower part of the city. In total, Ibn ʿIrāq spent almost 1,000 dinars on repairing the line. He also sent out workers to clean the Majin Basin in the lower part of the city and the pipeline there. He himself went to the top of the pipe to clean it up further. On 1st Jumādā II 926 (May 19, 1520) an envoy from the Ottoman governor of Egypt arrived in Mecca with a number of decrees. In one of these decrees, the governor thanked Sheikh Ibn ʿIrāq for the work on the water pipe and commissioned him with further construction work on the pipe and the Holy Mosque. The envoy brought new money with him for this construction work.

On 14th Shaʿbān 926 (July 30, 1520), another 300 dinars from donations from the Sultan of Gujarat were set aside for work on the ʿAin-Hunain line . For the next three years the pipeline supplied water, but the flow of water was relatively weak.

Appointment of an inspector and a permanent cleaning team

In 928, Chāyir Beg, the Ottoman governor of Egypt, was commissioned by Sultan Suleyman I to repair the administration of Mecca. The governor of Jeddah Amīr Husain ar-Rūmī initially served as inspector of the construction work on the line. He held this office in the middle of 930 (= spring 1524). Thereafter, the Turk az-Zainī Mustafā served as inspector of the line ( mušidd al-ʿain ). Together with the Qubtān Salmān, he completed the repair of the pipe in 930 and built a large cistern in the Sūq al-Lail in the upper part of Mecca near the house where the Prophet was born , in which the water of the pipe was to collect. They made ten water openings in this cistern so that people could get water. A report was drawn up on the successful completion of the construction work and signed by the Qādīs and great scholars who had seen the water of the pipe arrive. The builders then repaired the connection lines to the basins in the lower part of Mecca. In Qutb ad-Dīn an-Nahrawālī there are somewhat different statements. He gives the name of the inspector as Muslih ad-Dīn Mustafā and mentions that he belonged to the mujāwirūn of Mecca, i.e. H. those who had settled there to live in the spiritual vicinity of the sanctuary. Muslih ad-Dīn Mustafā went to great lengths to repair the pipe and made it flow again, so that in the year 931 (= 1525/26) the water reached the Mājin pond at the lower end of Mecca.

In the following years, the Turkish inspector tried above all to expand the water systems in Mecca itself. In Shaʿbān 933 (= May 1527) he laid two large sabīls in the upper part of the city on al-Muʿallā Street, into which they were located the water of the pipe poured out, namely the Syrian Sabīl and the Yemeni Sabīl. They were provided with building inscriptions with the name of the ruling sultan. In Rabīʿ II 935 (= end 1528 / beginning 1529) he repaired the three basins called Bāzān in the lower part of Mecca, one at the Ibrāhīm gate of the Holy Mosque, the second near the house of al-Qā'id Budaid and that third outside the area of ​​the houses further down the road to Yemen near the birthplace of Hamza ibn ʿAbd al-Muttalib , which had been converted into a mosque two years earlier. He used lime ( nūra ) and large stones for this.

Shortly before the Hajj of the year 933 (= August 1527), the water supply to the pipe was again so weak that there was much talk in Mecca. In Jumādā II 936 (February 1530), ten black slaves and ten female slaves were bought from the Sultan's property and married to one another. These were assigned to the inspector Mustafā so that they could work with him on the ʿAin Hunain. The inspector assigned them to regularly cleaning the basins and pipes of deposited earth and allocated them wages and food from the sultan's cash register. By the year 949 (= 1542 AD) their number increased to thirty. The food ration for the married consisted of two kaila of grain, for the unmarried one kaila. They lived in the area of ʿArafāt and had a Turkish inspector who was on a fixed salary and was familiar with the construction of the pipelines.

In Ramadan 960 (= August 1553) the water in the ʿAin-Hunain pipeline was again greatly reduced, and the people suspected the guards of the pipeline that they might not be trying enough to clean them up, so that their channels were blocked. A sum was then made available by the Dīwān of Jeddah. On the 14th Schauwāl , the Nā'ib of Jeddah, the Emir Iskandar, went to the top of the line with some hydraulic engineering experts. They checked the line carefully, but found no break. Only in the case of the ʿAyn al-Mushāsch supply line did they notice that half of the water seeped into the ground. The Nā'ib then ordered the water wheels from the wells in the Miʿlāt to be removed so that the basins there, the Shāmī basin and the two Misrī basins, could be filled. Most people namely drew water from the well outside the city, the az-Zahir Fountain and the Dschūchī Fountain at the way the umra , and'Usailāt Fountain. When some of the group tasted the tap water, they found that it was brackish due to the drought and that it had lost its initial freshness. In the years from 965 onwards (= 1557/58) there was very little rain and the pipes largely dried up again. In 968 (= 1560/61) the Meccans and pilgrims suffered great hardship because of the lack of water in the ʿAin-Hunain pipeline.

The repair by Ibrāhīm al-Miʿmār

In the spring of 970 (= autumn 1562) a certain Ibrāhīm al-Miʿmār had the canal of the ʿAin-Hunain pipeline cleaned and repaired with 75 workers, so that the water flowed back to the Mughammas plain. At the beginning of Shābān 970 (late March 1563) there was a lot of rain and the water flowed abundantly through the Ain-Hunain pipe, filling the Shāmī and Misrī basins, and the water as far as the Mājin basin. People could even grow greens in the lower part of Mecca, and a water hose was only two small fils . The Meccan scholar Husain al-Mālikī wrote to his Egyptian friend ʿAbd al-Qādir al-Jazīrī that Mecca had become a fertile land and butter and cheese were available at low prices. At the end of April 1563, the flow of water weakened again, the water was only enough for drinking.

The fate of the line after the extension of the ʿAin ʿArafa

In Dhū l-Qaʿda 979 (March / April 1572), the ʿAin ʿArafa was a second water pipeline to Mecca. Previously had the Ayn-'Arafa line, which drew its water from the Wadi Na'mān in which 'Arafāt ended plane. The Ottoman administration ordered that the water of the new pipeline extended to the city in Mecca itself should not flow in the canal of the ʿAin Hunain, but that a separate canal should be built for them. The Egyptian officer Ahmad Beg was commissioned with the construction work.

The Meccan scholar ʿAlī ibn ʿAbd al-Qādir at-Tabarī (d. 1660), who wrote a historical work on Mecca at the beginning of the 17th century, explains in it that with ʿAin ʿArafa and ʿAin Hunain there are now two sources, Mecca with water supplied. He notes, however, that the ʿAin Hunain had already become very weak in his time, and even dried up completely. According to his description, the two lines were no longer completely separate, but united in a place called al-Miqsam ("distributor") and located in the area of ​​al-Maʿābida. At the end of the section in question, he calls on the rulers of Mecca to take care of the repair of the two pipes because the water runs out in some months of the year and the inhabitants of Mecca suffered great hardship as a result.

Repairs in the 17th and 18th centuries

The Meccan historian as-Sinjari (d. 1713) reports that at the end of 1092 (late 1681 AD) the Ottoman official Sulaimān Āghā again took care of the ʿAin Hunain. He sent out a servant who checked the state of the line for him. When it was reported to the Ottoman Sultan Ahmed II in 1103 (= 1691/92) that the water pipes of Mecca had little water and had disintegrated, he sent the builder Mehmed Beg ibn Hüseyn Pascha to Mecca. He arrived in Dhū l-Qaʿda (July / August 1692) in Mecca and repaired the ʿArafāt pipe as well as out of pocket the -Ain-Hunain pipe, the water of which flowed back to the distributor after the repair.

Ottoman archive documents show that Mehmed Beg again carried out extensive repairs on the ʿAin-Hunain line in 1124/25 (= 1712/13) and cleaned its pipes. Overall, he turned for repairs 103 636 Kuruş to 11,833 Kuruş and for cleaning. When ʿAin ʿArafa and ʿAin Hunain dried up again in Safar in 1144 (= August 1731) and the people had great grief because of it, the Qādī Hanīf, known as al-Qādī ʿĪd, wrote ad-Dīn ibn al-Qādī Muhammad (d. 1730) for the Ottoman Statesman Ebubekir Pasha, known for his aqueduct in Cyprus , a treatise on the history of the two lines. In it he asked Ebubekir Pasha to be rescued from need and referred to his earlier involvement as a builder of aqueducts. It is not known whether Ebubekir Pasha responded to this request.

Another mission to repair ʿAin Hunain and ʿAin ʿArafāt is mentioned in the Ottoman historical work of Mustafā Reschīd Tscheschmīzāde (d. 1770). It was under the direction of Feyzullāh Efendi, lasted three years and cost 68,000 piasters , some of which were paid for from the jizya payments from Cairo . The repair work could be completed in Dhū l-Qaʿda 1180 (= April 1767) and resulted in the water from the two pipes flowing back to Mecca.

Attempts at reactivation from the end of the 19th century

New news about the ʿAin Hunain did not appear again until the end of the 19th century. It is reported that after a drought in 1874, in which the ʿAin-ʿArafa had dried up, a group of Meccan scholars came together under the leadership of the Sherif bAbdallāh (r. 1858–1877), who decided to collect money to repair the ʿAin-ʿArafa line and also reactivate the ʿAin-Hunain line to support it. This group included the Mufti of Mecca ʿAbd ar-Rahmān Sirādsch, the doorkeeper of the Kaaba ʿAbdallāh al-Shaibī and the sheikhs dieAbd ar-Rahmān Jamāl and ʿAbd al-Qādir Chūqīr. However, it does not seem to have really been repaired on the LeitungAin-Hunain line at this time.

In 1878 Rahmatallāh al-Kairānawī founded a commission with other Indian Muslims to improve the Meccan water supply. This also dealt with the ʿAin Hunain and tried to repair its collecting basin and its inlet ʿAin az-Zaʿfarāna. After the government had confiscated part of the commission's assets, it ceased operations and a second commission was formed. This concentrated their efforts mainly on the cleaning of the canals of the ʿAin Hunain. The aforementioned Sheikh ʿAbd al-Qādir Chūqīr was particularly active in this regard. He preferred the work on the ʿAin Hunain to the management of an-Naʿmān because he saw the dieAin Hunain as the "original source of Mecca" ( ʿain Makka al-aṣlīya ). The Meccan historiographer ʿAbdallāh al-Ghāzī (d. 1945/46) reports that Chūqīr had a number of helpers who supported him in this view. Again they were mainly concerned with the influx of Zafarana. But work on the two lines soon came to a standstill. In 1322 (= 1904/05 AD) the water flow was interrupted again by the Hunain pipeline.

The Sherif Husain , who assumed rule in Mecca in October 1908, founded a new international commission of thirty scholars from Mecca, India, Egypt, Southeast Asia and Central Asia for the renewal of the Meccan water supply in early 1909. This commission, which was headed by ʿAbdallāh az-Zawāwī, took care of the ʿAin Hunain, whose pipes and feeders had been blocked with earth and debris during earlier floods. In the first period up to the end of 1910, the work on the ʿAin Hunain was directed by Sheikh Chalīfa ibn Nabhān. He exposed several channels and sources on the line. By March 1912, the ʿAin Hunain had been completely renewed on a stretch of more than 4000 construction cubits (= 3000 meters). A total of twelve inspection shafts were built on the canals of the Hunain pipeline. The name Ibn Nabhāns was also attached to one of them.

Decline

At the beginning of the 20th century, the pipeline networks of ʿAin Hunain and ʿAin ʿArafa were combined under the name ʿAin Zubaida, on the assumption that both lines were originally built by Zubaida bint Jaʿfar . The name ʿAin Hunain, on the other hand, was increasingly forgotten. As the Meccan scholar Ibn ʿAbd al-Maqsūd reported in an article in the Meccan newspaper Umm al-Qurā in 1934 , the leadership was now commonly called ʿAin az-Zaʿfarāna, although this was originally just an inlet to the leadership that was used to reinforce it had built. Since this influx was particularly strong, he displaced the name ʿAin Hunain.

The Meccan scholar Muhammad Tāhir al-Kurdī (d. 1980), who wrote a multi-volume work on the history of Mecca in the 1960s, quotes a letter from the then head of the water distribution of Mecca on December 17, 1957. In it he stated that in At the present time, with the exception of the water from the Zaʿfarāna inlet, no more water from the inAin-Hunain pipe and its inlets reached Mecca. With the exception of a few inspection shafts, hardly anything can be seen on the surface of the ʿAin Hunain pipelines and their inlets. To this day, however, the spring that previously fed the ʿAin-Hunain pipeline still occasionally breaks out during heavy rains in Ash-Sharā'iʿ, most recently in December 2018 after it had dried up for 20 years.

literature

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Individual evidence

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  2. ↑ So al-Kurdī al-Makkī: at-Tārīḫ al-qawīm li-Makka wa-bait Allah al-karīm . 2000, p. 420.
  3. ↑ Ǧārallāh Ibn Fahd: Kitāb Nail al-munā . 2000, p. 237.
  4. ↑ al-Ǧazīrī: Durar al-fawāʾid al-munaẓẓama . 2002, Vol. I, p. 685.
  5. ↑ Ibn Kaṯīr: al-Bidāya wa-n-nihāya . Ed. Ḥasan Ismāʿīl Marwa. 2nd ed. Dar Ibn Kaṯīr, Damascus-Beirut, 2010. Vol. XVI, p. 191. Digitized
  6. ↑ al-Fāsī: Shifāʾ al-ġarām bi-aḫbār al-balad al-ḥarām. Vol. I, p. 565.
  7. ↑ Al-Fāsī: az-Zuhūr al-muqtaṭafa . 2001, p. 200.
  8. ↑ Taqī ad-Dīn al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1998, Vol. III, p. 231.
  9. ↑ al-Maqrīzī: Kitāb as-sulūk li-maʿrifat duwal al-mulūk. Ed. Muḥammad Muṣṭafā Ziyāda, Cairo, 1941. Vol. II, Part 1, pp. 274f. Digitized
  10. ↑ Ibn Ḥaǧar al-ʿAsqalānī: ad-Durar al-kāmina fī aʿyān al-miʾa aṯ-ṯāmina . Maṭbaʿat Maǧlis Dāʾirat al-Maʿārif al-ʿUṯmānīya, Hyderabad, 1929. Vol. I, p. 541. Digitized
  11. ↑ Badr-ad-Dīn Muḥammad ibn ʿAbdallāh as-Siblī: Ākām al-marǧān fī aḥkām al-ǧānn . Ed. Edward Badeen. Orient-Institut Beirut, Beirut, 2017. S. 186f. Digitized
  12. ↑ al-Fāsī: Shifāʾ al-ġarām bi-aḫbār al-balad al-ḥarām. Vol. I, p. 568.
  13. ^ Francis Joseph Steingass: A Comprehensive Persian-English Dictionary . Routledge & Kegan, London, 1892. p. 144b. Digitized
  14. ↑ See Ibn Fahd: Itḥāf al-warā . 1984, Vol. III, p. 37.
  15. ↑ ʿAbd al-ʿAzīz Ibn Fahd: Bulūġ al-qirā . Vol. I, p. 494.
  16. ↑ This is how Christiaan Snouck Hurgronje explained the name, see Chr. Snouck Hurgronje: Mekka . Volume I: The city and its masters. Martinus Niejhoff, The Hague, 1888. P. 9. Digitized
  17. ↑ al-Maqrīzī: Kitāb as-sulūk li-maʿrifat duwal al-mulūk. Ed. Muḥammad Muṣṭafā Ziyāda, Cairo, 1941. Vol. II, Part 1, pp. 274f. Digitized
  18. ↑ Ibn al-Ḍiyāʾ : al-Baḥr al-ʿamīq . 2011, p. 2678.
  19. ↑ al-Fāsī: Shifāʾ al-ġarām bi-aḫbār al-balad al-ḥarām. Vol. I, p. 564f and Ibn aḍ-Ḍiyāʾ: al-Baḥr al-ʿamīq . 2011, p. 2678.
  20. ↑ as-Sinǧārī: Manāʾiḥ al-karam fī aḫbār Makka wa-l-bait wa-wulāt al-ḥaram. 1998. Vol. II, 295.
  21. ↑ See Ibn Fahd: Itḥāf al-warā . 1984, Vol. IV, p. 62.
  22. ↑ ʿAbd al-ʿAzīz Ibn Fahd: Bulūġ al-qirā . Vol. I, p. 494.
  23. ↑ Ibn Iyās: Badāʾiʿ az-zuhūr fī waqāʾiʿ ad-duhūr vol. IV, p. 163, line 17, p. 175, line 20, vol. V, p. 95, line 5 digitized
  24. ↑ al-Ǧazīrī: Durar al-fawāʾid al-munaẓẓama . 2002, Vol. I, pp. 625, 662f.
  25. ↑ al-Ǧazīrī: Durar al-fawāʾid al-munaẓẓama . 2002, Vol. I, p. 574.
  26. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al- Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 335.
  27. ↑ Cf. Ġubāšī: al-Munšaʾāt al-māʾīya li-ḫidmat Makka al-Mukarrama . 2016, pp. 168–170.
  28. ↑ al-Kurdī al-Makkī: at-Tārīḫ al-qawīm li-Makka wa-bait Allāh al-karīm . 2000, pp. 406, 420.
  29. ↑ Cf. Ġubāšī: al-Munšaʾāt al-māʾīya li-ḫidmat Makka al-Mukarrama . 2016, p. 254.
  30. ↑ al-Kurdī al-Makkī: at-Tārīḫ al-qawīm li-Makka wa-bait Allāh al-karīm . 2000, pp. 406, 420.
  31. ↑ al-Fāsī: Shifāʾ al-ġarām bi-aḫbār al-balad al-ḥarām. Vol. I, p. 567.
  32. ↑ Ibn Fahd: Itḥāf al-warā . 1984, Vol. III, p. 334.
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  121. ↑ Al-Ġāzī: Ifādat al-anām bi-aḫbār balad Allāh al-ḥarām . 2009, Vol. II, pp. 340, 349.
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  126. ↑ Al-Ġāzī: Ifādat al-anām bi-aḫbār balad Allāh al-ḥarām . 2009, Vol. II, p. 350.
  127. ↑ al-Kurdī al-Makkī: at-Tārīḫ al-qawīm li-Makka wa-bait Allāh al-karīm . 2000, p. 406.
  128. ↑ Ibn ʿAbd al-Maqṣūd: "Al-Miyāh bi-Makka fī adwāri-hā at-tārīḫīya 2" in Ǧarīdat Umm al-Qurā November 16, 1934 digitized
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