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24b: we-kana al-muharriq bi-salmanali-bakri bni wa'ilin wa-sa'iri rabt'ata; Ibn l; Iablb,op. hiliyya: ii'nska li-l-na~al Ja a-lamna'ti li-l-raqaha. 12 Uberlieferugen 36 On a monotheistic aspect of a Jiihiliyya practice Their invocation of God to aid them against those who transgress seems to point to these tribal groups who did not observe the sanctity of the K~ba and violated the peace of the holy months of the /Jaji No clear answer can be given why their talbiya stressed that Allah was the Lord of Sirius.. 219; and see on qash 'am as the sobriquet of Rab I'a L 'A, s.v. Zia' is 4 See the various forms of the Muslim talbiya: Ab O Yusuf at-Ansarr, Kitab al-athar, ed. 456-458; al-Shafi'I, al-Umm, Cairo 1321 (reprint 1388/1968) II, 132-133; al-Tayalist, Musnad, Hyderabad 1321, p. i73175, 415; al-t Ayni, 'Umdat al-qart, Cairo 1348, IX, 172-174; al-Qastallant, Irshad al-sarr., Cairo 1323, III, 114-115; Ibn Hajar, Fath al-bart, Cairo 1300, III, 324-326; al-Harbt, Kitab al-manasik, ed, Hamad al-Jasir, al-Riyad 1389/1969, p. ab I l-Qasirn al-Tabarr, Bisharat al-mustafa tt-snt'at al-murtada, Najaf 1383/1963, pp. 213-214; al-Majlisr, Bihar al-anwar, Tehran 1388, XLIX, 92, 93, 183, 339; Murtada l-Zabtdr, Ithaf al-sada al-muttaqtn bi-sharh asrar thya' 'ulurni 1_ din, Cairo 1311, IV, 336; Muhammad Nasir al-Dtn al-Alban I, Haijat al-nabt , Damascus 1387, p. Ziir is thus defined as al-shirku fi l-talbiya, 9 attribution of a partner to God in the talbiya.

Mu~tafa: 'Abd al-Wahid, Cai Io 1387/1968, I, 94; al-Tabar! Husain, although he carefully collected and edited the valuable text of the talbiydt, did not, however, record the sources from which he derived his material. This same wording is recorded in Ibn Habib's al Muhabbar, where however a marginal gloss in the Ms. The talbiya expounds clearly their belief in the authority of Allah over the principal Arab deities al-Lat, al~Uzza and Manat. The idea that the gods are inferior and dependent upon God is expressed in the talbiya of Kinda, Hadramaut and Sakiin, To the Jahili talbiya of association (above note 3) they added: ... the partner - K) whether Thou destroyest or leavest him; Thou art the Forbearing (al-I}al/m), therefore leave him.3o Judham prided themselves in their talbiya of their royal descendance, of their forbearing minds and addressed God as "the God of the idols" (ilahu l-asndmii, naming Him al-Rahman." In the talbiya of Daus God is named "the Lord of the idols" (rabbu l-a~niimi).32 Tamirn mentioned in their talbiya God the Creator; it is He whom they singled out by their invocation (wa-akhlasat /i-rabbiha du Cahii).33 Qays 'Aylan describe themselves as being together with their idols, in humble submission to al-Rahrnan. "and they were granted concession") 3787 (and see another version of the verse: no. The talbiyiit reflect the ideas of the tribes about the supreme God as well as their perception of the relation between the lesser gods and the supreme God. 3763, 3771, 3775,3777,3781 (noteworthy is the expression of the commentator: [a-rukhkhisa lahum ... 26 This expression, stating that the pilgrims did not come for trade or profit, recurs in the talbiyiit of other tribes.? 15 (with the addition: aba l-banat bi-fadak , like in Aba 1-'AII1' 's Risalat al-ghufran, p. Their idols, they say, they have left protected and safe.25 A fifth report adds to the concise form of the devotion and servitude a phrase stating the Rabl'a did not come to Mecca to ask for gifts nor for reasons of trade.

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