Nice visualization of the different colors attested for the kiswah of the Kaaba over time.
What the kiswah actually looked like in the early days is uncertain. Here’s a few interesting traditions from the Muṣannaf of Ibn Abī Shaybah (d. 235/849)
[1] “Muḥammad ibn Isḥāq reported from an elderly woman from Mecca that she said, 'When [ʿUthmān] Ibn ʿAffān was killed,...
I was 14 yrs old.' She continued, 'I had seen the House when it had no kiswah except for the red felt wrap cast over it and the white fabric and the woolen wrap and whatever thing that hung down covering it. I saw it neither gold nor silver was on it.'
Muḥammad added, “The House was not covered in the era of Abū Bak nor that of ʿUmar. ʿUmar ibn ʿAbd al-ʿAzīz [r. 717-720] draped it with waṣāʾil [Yamānī cloth] and qubāṭī [white Egyptian fabric]."
[2] Nāfiʿ said: Ibn ʿUmar would wrap his sacrificial camel before the Kaʿbah was draped with cloth, wool and white Egyptian fabrics, then he would take off the wrapping before he sacrificed it and send them to caretakers of the Kaʿbah as covering for the Kaʿbah. ...
But he ceased doing that when the Kaʿbah was [officially] covered with a kiswah.
[3] Layth [b. Saʿd, d. 791] said: In era of the Prophet the kiswah of the Kaʿbah was strips of fabric and haircloth.
Here's the text:
google.com/books/edition/…

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More from @shahanSean

17 Jun
Abū Bakr al-Bayhaqī’s Ḥayāt al-anbiyāʾ baʿd wafātihim (Eng. The Lives of the Prophets after Deaths) is an interesting little book. I wonder: How many studies have been done of either this book or the history of this belief?
ia800606.us.archive.org/30/items/waq38…
By "this belief" I don’t mean istighāthah but, rather, that in some way prophets are alive in their graves and undecaying and whether or not this was ever squared with reality of the actual fate of their corpses
I just remembered @Adam_Bursi 's great article which delves into this
academia.edu/36681319/A_Hol…
Read 4 tweets
7 Jun
Apropos Goldziher and Schacht on hadith, I think that rereading both is really in order. For me, Schacht's views seem unsustainable in light of later publications and discoveries (Motzki's Anfänge is good on this), but Goldziher's fundamental outlook and approach, ...
albeit not all his conclusions, still remain largely valid. Goldziher's views on hadith are really not a rejection of Muslim hadith lit but rather a reaction to orientalists' credulous acceptance of hadith. He cites Reinhart Dozy (d. 1883) as a foil to his own views. Dozy says...
"I am constantly surprised, not that some false passages are in the tradition (since this results from the nature of such things), but that it contains so many authentic parts (according to the most rigorous critics, half of Bukhari merits this qualification) and that, ...
Read 4 tweets
7 Apr
In April 1968 remarkable events began to unfold at the Church of the Holy Virgin in Zeitoun, Egypt. As first reported in the papers, late in the evening on Apr 2, a Muslim and a Xian man saw a girl dressed in white atop the church's dome and feared she wanted to jump...
They called the police who woke the doorkeeper, who exclaimed, "It's the Virgin!" and promptly notified a priest. Thus began the numerous sightings of one of the most extraordinary series apparitions of the Virgin Mary to be studied in modern times. We are quite fortunate that...
one of the first people to write about the events was Cynthia Nelson (1933–2006), a famed professor of anthropology at the American University in Cairo, who first visited the church in Zeitoun 2 weeks later and then repeatedly thereafter. Her account is a great read...
Read 5 tweets
11 Mar
A common Arabic word for a tall tale is خرافة|khurāfah. But according to a popular etymology, the word khurāfah derives from a man’s name, Khurāfah al-ʿUdhrī famous relating an uncanny and incredulous tale. Ḥadīth Khurāfah thereafter came to refer to an unbelievable tale ...
The earliest versions of the Tale of Khurāfah often appear in the form of ḥadīth from the Prophet Muḥammad. Here I translate a version found in al-Fākhir fī l-amthāl of al-Mufaḍḍal ibn Salamah (d. ca. 291/903) ...
but shorter versions may be found the like of Musnad of Aḥmad ibn Ḥanbal (see below) and the Shamāʾil of al-Tirmidhī. The ḥadīth from Mufaḍḍal's Fākhir reads as follows:
ʿĀʾishah said to the Prophet, “Prophet of God, tell me the story of Khurāfah!”
...
Read 14 tweets
26 Feb
An truly amazing inscription bearing the name ʿUmar ibn al-Khaṭṭāb. It reads:
[1] God, protect ʿUmar
[2] ibn al-Khaṭṭāb
[3] in the Here-and-now and the Hereaf-
[4] ter. There is no god but God

But is this by the 2nd caliph or someone fond of him? Was ʿUmar even literate?
Early stories of ʿUmar’s conversion to Islam certainly claim that he could neither read nor write. The story is famous: he discovers a copy of some verses from the Qurʾan with his sister, but he needs someone else to read to him what she had written down.
google.com/books/edition/…
However, other accounts claim just the contrary. According to the Medinan historian al-Wāqidī, ʿUmar was among the seventeen men of Quraysh who had learned how to read and to write.
archive.org/details/libere…
Read 5 tweets
16 Feb
According to a story attr. to Ibn ʿAbbās, one day he heard the Umayyad caliph Muʿāwiyah reading Q. Kahf 18:86, «when he reached the setting of the Sun, he found it setting in a hot spring (ʿayn ḥāmiyah)...» Ibn ʿAbbās objected, “Rather it’s «a muddy spring (ʿayn ḥamiʾah)»!”...
The two asked the Jewish convert Kaʿb al-Aḥbār to settle the matter, and Kaʿb sided with Ibn ʿAbbās saying, “The Sun disappears into ṯaʾṭ.” In another version of the story, Kaʿb says basically the same thing, but he claims that he found the answer in “al-kitāb” (the Bible?).
This word ṯaʾṭ is rare in Arabic – mostly I’ve encountered it as an exegetical gloss to ḥamiʾah (excerpts above are from Ṭabarī’s Jāmiʿ). Which makes ones wonder, is there really a biblical parallel to ṯaʾṭ? Maybe. Perhaps Heb. ṭîṭ|mud as in Isaiah 57:20?
Read 4 tweets

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