Madāris Sulaimānīya

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The Madāris Sulaimānīya ( Arabic المدارس السليمانية) were a complex of four madrasa schools in the immediate vicinity of the Holy Mosque in Mecca . They were built on behalf of the Ottoman Sultan Suleyman I (r. 1520–66) between 1565 and 1570 and were originally dedicated to the four Sunni schools of law . The institution had numerous salaried posts and was financed by the proceeds of the Sultan's foundations in Syria. One of the professors was Qutb ad-Dīn an-Nahrawālī , who also provides a detailed account of the establishment of the madrasa complex in his Mecca chronicle. The Madāris Sulaimānīya were the largest Ottoman educational institution in Mecca during the early modern period , but lost their madhhab plural character shortly after they were founded . In the course of time, the building was used as a hostel and seat of the Ottoman Qādīs , so that it completely lost its function as an educational institution in the 18th century.

Position and appearance

Floor plan of the Holy Mosque from 1946. The premises of the Madāris Sulaimānīya were originally between the Bāb az-Ziyāda (No. 27) and the Bāb ad-Duraiba (No. 30).

The Madāris Sulaimānīya were on the northern side of the Holy Mosque between the northeast corner and the Bāb az-Ziyāda. The building was multi-story and included two domes larger than the domes of the Holy Mosque. Between them was an Anatolian style minaret (on map no.10 below no.28). One entered the building through a foyer ( dihlīz ) in which there was a fountain. At his side were cells that opened to the mosque. In the middle was a lecture room, which was vaulted by a large dome. Part of the premises was used as a court of law from the 18th century (on map no. 11). Inside the building there were two passageways that connected the street in front of the Holy Mosque with its courtyard, the Bāb al-Mahkama (on map no.28) at the court and the Bāb al-Madrasa (no.29).

Prehistory and establishment

According to the Qutb ad-Dīn report, the plan to found the Madāris Sulaimānīya came from an idea of ​​the Ottoman military official Ibrāhīm ibn Taghriverdī, who had taken over the management of the Ottoman construction project to extend the ʿAin- ʿArafāt water pipeline to Mecca in 1562 . He is said to have proposed to Sultan Suleyman to set up four schools in Mecca for the four Sunni disciplines in which the scholars of Mecca should teach Fiqh science, "as a means of reviving Sharia science" ( sababan li-iḥyāʾ ʿilm aš-šarīʿa ) and so that "the reward for it is recorded in the books of the good deeds of the sublime Sultanate". The Sultan agreed to the proposal and hired the governor of Jeddah , Amir Qasim Beg, to carry out the operation. The north side of the Holy Mosque was chosen as the location for the building. The older buildings standing in this place, the Bimāristān al-Mansūrī, a madrasa that Ahmad Shāh, the Sultan of Gudjarat , had donated, several foundations of the Egyptian Sultan al-Mu'aiyad Sheikh , a number of adjoining houses that were owned by the Sherif Hasan Ibn Abī Numaiy , as well as a Ribāt who was called Ribāt az-Zāhir, had to be broken off for it.

The ceremonial laying of the foundation stone for the new building took place on 28th Rajab 972 (= March 1st, 1565) by the Qādī of Mecca Ahmad ibn Muhammad Beg an-Nishāndschī in the presence of numerous scholars , Saiyids , emirs and notables . The foundation was ten cubits deep and four practical cubits wide, using large boulders. Qutb ad-Dīn an-Nahrawālī, who reports on the construction of the building in his Mecca Chronicle, also criticizes Qāsim Beg a lot: he was very tense ( mašdūd al-wasaṭ ) and, like a worker, constantly unfriendly and without understanding walked around on the building site for the cause, crudely forced his opinion on others, did not consult and did not listen to the opinions of others. He used old, weak wood for the roof and the Īwān , which collapsed after his death and then had to be replaced. He also wrote some plans in very poor script because he was illiterate and hadn't listened to anyone.

Suleyman of Qāsim had a very high minaret with three storeys and a top built in Anatolian style in yellow Shumaisī stone over one of the schools , which after its completion in 973 (= 1565/66 AD) the seventh minaret of the saints Mosque made. Although Qāsim Beg proceeded with great haste in the construction, the four schools were only completed under the rule of Sulten Selim II (r. 1566–1774). According to the Meccan historian as-Sinjari (d. 1713), this happened in the year 977 (= 1569/1570 AD). According to an Ottoman letter from 1568, the total cost of construction up to then amounted to over 50,000 gold dinars .

Job equipment and financing

Süleyman certain in his foundation charter that each of the four schools each professor ( müderris ), a coach ( mu'īd ) and 15 students ( Talaba were assigned). The professors should receive 50 Akçe a day, the instructors 4 Akçe daily and the students 2 Akçe daily. There were also valets ( farrāšūn ) with a salary of 2 Akçe per day and porters ( bauwābūn ) with a daily salary of 1 Akçe. The inspector of the Sultan's foundations in Syria had to send the funds in question to Mecca every year with the Syrian pilgrim caravan, where they were distributed to the teachers and students. The teachers were also given a qaṭīfa robe each year .

Sultan Selim II, who completed the construction of the Madāris Sulaimānīya, confirmed that the proceeds from the properties of the Haramain foundations in Syria should be used for their maintenance. In addition, twelve apartments in Mecca belonged to the foundation's assets. Two of them, the Bait al-Chawādscha at-Tāhir and the Bait al-Chawādscha Bachschī at the Bāb al-Ziyāda are known by name from mentions in Qutb ad-Dīn an-Nahrawālī.

The salary of Qutb ad-Dīn an-Nahrawālī, who took over the Hanafi chair in 1567 , was later increased by the Ottoman Sultan Murad III. increased to 60 Akçe, that of Husain ibn Abī Bakr al-Husainī, who held the Maliki professorship and at the same time also acted as rector of the school complex, even to 100 Akçe. Al-Husainī's preferential position also had to do with the fact that he had distinguished himself in extending the ʿAin- ʿArafāt line to Mecca. As soon as the news of the successful completion of the construction work reached Istanbul, Sultan Selim II had given 800 Akçe to the Maliki madrasa in his hands. As rector of the school complex, Al-Husainī also communicated with the Sublime Porte. When in 1575 the administrator of the Sulaimānīya foundations in Syria withheld the salaries of the tutors, students and employees of two schools because the founder's requirements were allegedly not implemented there, al-Husainī wrote a letter to the Sublime Porte to complain.

The loss of the madhhab-plural character of the institution

The Holy Mosque on an İznik tile (17th century). The Sulaimānīya madrasa, at that time already reduced to a Hanafi one- chair madrasa, appears in the lower right corner above the minaret.

While the Ottoman madhhab policy was generally characterized by the endeavor to give the Hanafi madhhab a priority position, the Madāris Sulaimānīya with their chairs for all four Sunni disciplines represented the most important Ottoman initiative for the upgrading of the other Sunni disciplines. The good will of who was supported by this initiative can be seen from the fact that the management of this school complex was not entrusted to a Hanafite, but to a Malikite , namely the Meccan Qādī Husain al-Husainī. His school was also considered the main piece ( raʾs ) of the four schools. However, the management of the facility was passed to the Imam of the Hanafi maqam during the reign of Sultan Selim II. After consulting with the scholars of the three Sunni disciplines, he was to choose the teachers of the schools from among the scholars and qadis.

The madhhab-plural character of the Madāris Sulaymānīya did not last long either. Even before the four schools started operating in 1567, the Hanbali school was converted into a hadith school ( dār al-ḥadīṯ ) because of the lack of "persons who were firm in the Hanbali madhhab " ( man yakūn ṯābitan fī maḏhab al-Imām Aḥmad ) converted where the Six Books were studied. The chair was given to a Hanafi scholar from Gujarat , Muʿīn Chān ibn Āsaf Chān. He was the son of Āsaf Chān, the vizier of the last Sultan of Gujarat , and seems to have occupied this chair for a very long time, because a surviving Ottoman document shows that he resigned from the Ottoman Sultan in 1604 because of the dismissal from this office complained. After that, the chair was filled with Mullā ʿAlā 'ad-Dīn from Bursa .

The next madhhab to be ousted from the Sulaimānīya schools was the Shafiite . Even when the schools were opened, it was difficult to find a suitable person for the Shafiite chair. Then the scholars ʿAbd al-ʿAzīz az-Zamzamī (d. 1568/69) and ʿAtīya as-Sulamī (d. 1574/75) held this post one after the other. When the latter died, the chair was given to the Hanafite Muhammad Amīn Mīr Pādishāh, who kept it until his death in 1579/80, after which it was transferred to his son ʿAbdallāh.

Most recently, the Maliki madhhab lost its place in the Madāris Sulaimānīya. After his death in 1582/83, the Maliki professorship, which had initially been given to Qādī Husain Husainī, went to the Turkish poet Bāqī , who was active as an Ottoman Qādī in Mecca at that time, and from then on remained the Ottoman Qādī- Office bound in Mecca. Thus, within less than 20 years, all chairs of the Sulaimānīya schools became Hanafite. ʿAbd al-Karīm al-Qutbī, who in 1591/92 edited the Mecca chronicle of his uncle Qutb ad-Dīn an-Nahrawālī and also dealt with the further development of the Madāris Sulaimānīya, closes the relevant section with the words: “the four schools have now all become Hanafi ”( wa-ṣārat al-ān al-arbaʿa madāris kullu-hā Ḥanafiyya ). Although in 1604/05 one of the chairs of the Madāris Sulaimānīya was again occupied by a Shafiite, namely the Hanafi, but after that the madhhab-plural character of the institute was finally lost.

The Hanafi Madrasa: Chair holder and course content

The Madrasa Sulaimānīya (No. 58) on an engraving by P.-G. Berthauld from 1787

For the first decades after its foundation, the names of several scholars who held chairs at this institution have been handed down. The most extensive information is available on the Hanafi madrasa. It was initially in the hands of Qutb ad-Dīn an-Nahrawālī . After his death in 1582, the Qādī of Mecca Hasan ibn Muhammad, the Sheikh al-Haram Mīrzā Schalabī and the scholars from the various Islamic countries suggested that the madrasah of Qutb ad-Dīn's nephew ʿAbd al-Karīm al-Qutbī should be given. After the Sherif approved this proposal and informed the Sublime Porte about it, the Ottoman Sultan transferred the Madrasa to al-Qutbī. When the Ottoman Sheikh al-Islām Çivizade Mehmed Efendi found out about it, he took care of the school and took possession of it for one of his followers named Chair ad-Dīn. After the Sherif and the Qādī of Mecca sent a petition to the Sublime Porte regarding this matter, the Sultan again conferred the madrasa to ʿAbd al-Karīm al-Qutbī. Then captured the Shaykh al-Islām the asabiyyah as al-Qutbī writes, and he made great efforts and spoke with Chwādscha Sa'di Efendi, so that the madrasa at the end again was transferred to his followers Chair ad-Din.

Later the Sherif Hasan ibn Abī Numaiy transferred the chair to the Hanafi Qādī ʿAlī ibn Jārallāh. Subsequently, Muslih taught in it ad-Dīn ar-Rūmī. After his death at the end of 1013 (= spring 1604 AD) the position was filled with the Chatīb of Mecca, the Qādī Yahyā ibn Abī s-Saʿādāt Ibn Zahīra. When he died on the 5th Rajab 1027 (= 28 June 1618), the Sherif Idrīs handed it over to the Hanafite itenAbd ar-Rahmān al-Murschidī (d. 1628) a few days later. He held his inaugural lecture there on the 6th Shā'bān (= July 29, 1618), which was very well attended. Ten years later, in Dhū l-Hiddscha 1037 (= August 1628), he was imprisoned on behalf of Sherif Ahmad ibn ʿAbd al-Muttalib and then murdered in prison, which at least temporarily brought teaching to a standstill.

The Hanafi madrasa is also the only one of the four madrasas where information about the teaching content is available. Qutb ad-Dīn states in his Mecca chronicle that there he and his students read the Kaššāf of az-Zamachscharī , the Hidāya of al-Marghinānī with the commentary by Ibn al-Humām (d. 1457), part of the Koran commentary from Ebussuud read and also gave lessons in medicine, hadith and hadith theory. ʿAbd ar-Rahmān al-Murschidī (d. 1628), who gave his inaugural lecture in the Hanafi madrasa in 1618, read the commentary on the Koran by al-Baidāwī there .

Decline and misuse

Schematic representation of the Madrasa Sulaimānīya in an Ottoman manuscript from 1709. A part of the building was ready for use as a court of justice ( maḥkama ) at that time .

Over time, the Madāris Sulaimānīya experienced a process of decline. This also had to do with the fact that the facility was increasingly being misused as a hostel. This happened for the first time at the Hajj in 1584, when the Syrian Amīr al-Hajj was accommodated in the building and also housed his mounts in it. However, by a decree of the Ottoman Sultan, such use of the school complex was forbidden. For a while this instruction seems to have been followed, but towards the end of the 17th century the establishment is mentioned again as an inn. In 1672, for example, one of the schools was cleared to make way for ʿAlī Agha Altınbāsch, the Ottoman master builder who repaired the ʿAin-ʿArafāt aqueduct. In the years that followed, several Ottoman envoys were placed in the facility on the orders of the Sherif. As the Meccan historian al-Sinjari reports, the Ottoman qadi holed up in the building in 1687 and 1690 when protests against the Ottoman authorities broke out. On these occasions the crowd threw stones at the building and shot at it with rifles.

Remarkably, at the beginning of the 18th century the sources again mention two teachers of the Sulaimānīya, namely Saiyid ʿAlī Mīr-i Māh, who died in 1715, and ʿAbd al-Qādir ibn Abī Bakr as-Siddīqī, who died in 1726. The fact that both were Hanafis and the facility is no longer mentioned in the plural, but only in the singular, indicates that the Sulaimānīya was only operated as an ordinary one-chair madrasa with Hanafi orientation at that time. After the death of as-Siddīqī, no further chairholder for the Sulaimānīya was mentioned for centuries, so that it can be assumed that this chair has either disappeared or no longer played an important role in the biographies of local scholars.

The Maliki madrasa, which had served as the seat of the Ottoman Qādīs since the end of the 16th century, developed in a special way. The Ottoman official Eyüb Sabrī Paşa (d. 1890) mentions that it eventually became the court of the Qādīs of Mecca and was still in function as such in his time. The conversion process seems to have been completed at the beginning of the 18th century, because on an Ottoman miniature from 1709, on which the Madrasa Sulaimānīya is depicted, the area that served as a court of justice ( maḥkeme ) is already marked in the lower area.

The three other schools were, as Eyüb Sabrī writes, confiscated by "usurpers" ( mütegallibe ) during the Wahhabi occupation of Mecca in the early 19th century . They rented the premises to students at a fixed price and “considered it permissible for donors to benefit themselves from the foundations set up for the needy and the weak.” After the Wahhabis were expelled from the Hejaz by Muhammad Ali Pasha , his nephew Ahmad Pasha bought who acted as his governor in Mecca, the building back for the Ottoman state, added an additional floor and furnished it as accommodation for Muslims who wanted to spend a time as mujāwir ("neighbors") of the sanctuary in Mecca. The facility at that time had 46 rooms, each room being associated with an annual ration of three Irdabb wheat. Students lived in some of these rooms, and in others penniless strangers who made a living on the fixed allowances.

The Meccan historiographer Husain ibn ʿAbdallāh Bā Salāma (1881–1937) reports that at that time one of the schools had become the center for judicial supervision ( riʾāsat al-qaḍāʾ ), the second served as a center for the Sharia judiciary ( al-qaḍāʾ aš -šarʿī ), the third housed an endowed library with books for the general public and the fourth, located at Bāb al-Madrasa (No. 29), was privately owned after it was sold to Ahmad Pasha, the governor of Muhammad Ali Pasha would have.

literature

Arabic and Ottoman sources
  • Quṭb ad-Dīn an-Nahrawālī : Kitāb al- Iʿlām bi-aʿlām bait Allāh al-ḥarām . Ed. Ferdinand Wüstenfeld . Brockhaus, Leipzig, 1857. pp. 204, 350-355, 426. Digitized
  • Muḥammad al-Amīn ibn Faḍl Allāh al-Muḥibbī: Ḫulāṣat al-aṯar fī aʿyān al-qarn al-ḥādī ʿašar. 4 vols. Cairo 1284h (Reprint Beirut undated). Digitized
  • ʿAlī ibn Tāǧ ad-Dīn as-Sinǧārī: Manāʾiḥ al-karam fī aḫbār Makka wa-l-bait wa-wulāt al-ḥaram. Ed. Ǧamīl ʿAbdallāh Muḥammad al-Miṣrī. 6 vols. Ǧāmiʿat Umm al-Qurā, Mecca, 1419/1998. Digitized
  • Eyüb Ṣabrī Paşa: Mirʾātü l-ḥaremeyn. 1. Mirʾātü Mekke. Ed. Ömer Fâruk Can, F. Zehra Can. Türkiye Yazma Eserler Kurumu Başkanlığı, Istanbul, 2018. pp. 921–923.
Secondary literature
  • Suraiya Faroqhi: ruler of Mecca. The story of the pilgrimage. Artemis, Munich a. Zurich, 1990. pp. 133f., 136f.
  • ʿAbd al-Munʿim ʿAbd ar-Raḥmān ʿAbd al-Maǧīd: "al-Madāris as-Sulaimānīya fī Makka al-mukarrama wa-dauru-hā al-ʿilmī abān al-qarn al-ḥādī ʿašar al-hir" in Mašar al-hir luġa al-ʿArabīya bi-l-Manṣūra 37 (2018) 735-781. Digitized
  • Patrick Franke : "Educational and Non-Educational Madrasas in Early Modern Mecca. A Survey Based on Local Literary Sources" in Zeitschrift der Morgenländische Gesellschaft 170 (2020) 77-106. Here pp. 94f, 97f.
  • Ibtisām bint Muḥammad Kašmīrī: Makka al-mukarrama min bidāyat al-ḥukm al-ʿUṯmānī ilā nihāyat al-qarn al-ʿāšir al-hiǧrī, as-sādis ʿašar al-mīlādī m 917-11591, 1517-11591. Dirāsa siyāsīya-ḥaḍārīya . Ǧāmiʿat Umm-al-Qurā, Riyadh, 2005. Digitized

Individual evidence

  1. ↑ Kašmīrī: Makka al-mukarrama min bidāyat al-ḥukm al-ʿuṯmānī ilā nihāyat al-qarn al-ʿāšir al-hiǧrī . 2005, p. 183.
  2. ↑ Kašmīrī: Makka al-mukarrama min bidāyat al-ḥukm al-ʿUṯmānī ilā nihāyat al-qarn al-ʿāšir al-hiǧrī . 2005, p. 250f.
  3. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 351.
  4. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, pp. 204, 351.
  5. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 352.
  6. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 426.
  7. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 353.
  8. ↑ as-Sinǧārī: Manāʾiḥ al-karam . 1998, Vol. IV, p. 385.
  9. ↑ Faroqhi: Ruler of Mecca. 1990, pp. 133f.
  10. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 353.
  11. ↑ ʿAbd al-Maǧīd: "al-Madāris as-Sulaimānīya fī Makka al-mukarrama". 2018, p. 756b.
  12. ↑ a b Meḥmed ʿĀšiq: al-Aḫbār al-Makkīya . Arab. Translation of Hišām ʿUǧaimī. 2018. p. 44.
  13. ↑ ʿAbd al-Maǧīd: "al-Madāris as-Sulaimānīya fī Makka al-mukarrama". 2018, pp. 756b, 773.
  14. ↑ Quṭb ad-Dīn an-Nahrawālī: al-Barq al-Yamānī fī l-fatḥ al-ʿUṯmānī . Ed. Ḥamad al-Ǧāsir. Dār al-Yamāma, Riyadh, 1967. pp. 47f, 157. Digitized
  15. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, pp. 353f.
  16. ↑ as-Sinǧārī: Manāʾiḥ al-karam . 1998, Vol. III, p. 459.
  17. ↑ ʿAbd al-Maǧīd: "al-Madāris as-Sulaimānīya fī Makka al-mukarrama". 2018, pp. 759, 771.
  18. ↑ ʿAbd al-Maǧīd: "al-Madāris as-Sulaimānīya fī Makka al-mukarrama". 2018, p. 757b.
  19. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 353.
  20. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, pp. 354f.
  21. ↑ ʿAbd al-Maǧīd: "al-Madāris as-Sulaimānīya fī Makka al-mukarrama". 2018, p. 757b.
  22. ↑ a b c d ʿAbd-al-Karīm ibn Muḥibb ad-Dīn Al-Quṭbī: Iʿlām al-ʿulamāʾ al-aʿlām bi-bināʾ al-Masǧid al-Ḥarām . Dār ar-Rifāʿī, Riyad, 1983. p. 115. - The relevant section is also in Ferdinand Wüstenfeld : The Chronicles of the City of Mecca . Brockhaus, Leipzig, 1857. Vol. III., Pp. XIV – XV printed. Digitized
  23. ↑ Faroqhi: Ruler of Mecca. 1990, p. 137.
  24. ↑ Eyüb Sabrī Paşa: Mirʾātü l-ḥaremeyn. 1. Mirʾātü Mekke. 2018, p. 922.
  25. ↑ al-Muḥibbī: Ḫulāṣat al-aṯar fī aʿyān al-qarn al-ḥādī ʿašar. 1284h, Vol. II, pp. 370f.
  26. ↑ al-Muḥibbī: Ḫulāṣat al-aṯar fī aʿyān al-qarn al-ḥādī ʿašar. 1284h, Vol. II, pp. 370f.
  27. ↑ a b al-Muḥibbī: Ḫulāṣat al-aṯar fī aʿyān al-qarn al-ḥādī ʿašar. 1284h, Vol. II, pp. 375f.
  28. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al-Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 353.
  29. ↑ ʿAbd al-Maǧīd: "al-Madāris as-Sulaimānīya fī Makka al-mukarrama". 2018, pp. 768b-769a.
  30. ↑ as-Sinǧārī: Manāʾiḥ al-karam . 1998, Vol. IV, p. 385.
  31. ↑ as-Sinǧārī: Manāʾiḥ al-karam . 1998, Vol. IV, p. 401f, Vol. V, p. 25.
  32. ↑ as-Sinǧārī: Manāʾiḥ al-karam . 1998, Vol. V, pp. 32f, 105.
  33. ↑ as-Sinǧārī: Manāʾiḥ al-karam . 1998, Vol. V, pp. 108, 205.
  34. ↑ ʿAbdallāh Mirdād Abū l-Ḫair: al-Muḫtaṣar min kitāb Našr an-naur wa-z-zahr fī tarāǧim afāḍil Makka min al-qarn al-ʿāšir ilā l-qarn ar-rābiʿ ʿašar. Edited by Muḥammad Saʿīd al-ʿĀmūdī, and Aḥmad ʿAlī. 2nd Edition. ʿĀlam al-maʿrifa, Jeddah 1986. p. 267. Digitized
  35. ↑ Eyüb Sabrī Paşa: Mirʾātü l-ḥaremeyn. 1. Mirʾātü Mekke. 2018, p. 923.
  36. ↑ Eyüb Sabrī Paşa: Mirʾātü l-ḥaremeyn. 1. Mirʾātü Mekke. 2018, pp. 922f.
  37. ↑ Quoted from Muḥammad ibn Aḥmad aṣ-Ṣabbāġ: Taḥṣīl al-marām fī aḫbār al-bait al-ḥarām wa-l-mašāʿir al-ʿiẓām wa-Makka wa-l-ḥaram wa-wulātihā al-fuḫām . Ed. ʿAbd-al-Malik ibn ʿAbdallāh Ibn-Duhaiš. Mekka, 2004. p. 389, footnote 7. Digitized