Tarikh (al-Tabari) 2404
The Year 96
السَّاعَاتِ الَّتِي عَلَى بَابِهِ قَالَ الْقَاضِي عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ زَبْرٍ: إِنَّمَا سُمِّيَ بَابُ الْجَامِعِ الْقِبْلِيُّ بَابَ السَّاعَاتِ لِأَنَّهُ عُمِلَ هُنَاكَ بِرْكَارُ السَّاعَاتِ يُعْلَمُ بِهَا كُلُّ سَاعَةٍ تَمْضِي مِنَ النَّهَارِ، عَلَيْهَا عَصَافِيرُ مِنْ نُحَاسٍ، وَحَيَّةٌ مِنْ نُحَاسٍ، وَغُرَابٌ، فَإِذَا تَمَّتِ السَّاعَةُ خَرَجَتِ الْحَيَّةُ فَصَفَّرَتِ الْعَصَافِيرُ، وَصَاحَ الْغُرَابُ، وَسَقَطَتْ حَصَاةٌ فِي الطَّسْتِ فَيَعْلَمُ النَّاسُ أَنَّهُ قَدْ ذَهَبَ مِنَ النَّهَارِ سَاعَةٌ، وَكَذَلِكَ فِي سَائِرِهَا. قُلْتُ: هَذَا يَحْتَمِلُ أَحَدَ شَيْئَيْنِ; إِمَّا أَنَّ السَّاعَاتِ كَانَتْ فِي الْبَابِ الْقِبْلِيِّ مِنَ الْجَامِعِ، وَهُوَ الَّذِي يُسَمَّى بَابُ الزِّيَادَةِ، وَلَكِنْ قَدْ قِيلَ: إِنَّهُ مُحْدَثٌ بَعْدَ بِنَاءِ الْجَامِعِ، وَلَا يَنْفِي ذَلِكَ أَنَّ السَّاعَاتِ كَانَتْ عِنْدَهُ فِي زَمَنِ الْقَاضِي ابْنِ زَبْرٍ. وَإِمَّا أَنَّهُ قَدْ كَانَ فِي الْجَانِبِ الشَّرْقِيِّ مِنَ الْجَامِعِ، فِي حَائِطِهِ الْقِبْلِيِّ بَابٌ آخَرُ فِي مُحَاذَاةِ بَابِ الزِّيَادَةِ، وَعِنْدَهُ السَّاعَاتُ، ثُمَّ نُقِلَتْ بَعْدَ هَذَا كُلِّهِ إِلَى بَابِ الْوَرَّاقِينَ الْيَوْمَ; وَهُوَ بَابُ الْجَامِعِ مِنَ الشَّرْقِ. وَاللَّهُ أَعْلَمُ. قُلْتُ: فَأَمَّا الْقُبَّةُ الَّتِي فِي وَسَطِ صَحْنِ الْجَامِعِ الَّتِي فِيهَا الْمَاءُ الْجَارِي، وَتَقُولُ الْعَامَّةُ لَهَا: قُبَّةُ أَبِي نُوَاسٍ. فَكَانَ بِنَاؤُهَا فِي سَنَةِ تِسْعٍ وَسِتِّينَ وَثَلَاثِمِائَةٍ، أَرَّخَ ذَلِكَ ابْنُ عَسَاكِرَ عَنْ خَطِّ بَعْضِ الدَّمَاشِقَةِ، وَأَمَّا الْقُبَّةُ الْغَرْبِيَّةُ الْعَالِيَةُ الَّتِي فِي صَحْنِ الْجَامِعِ، الَّتِي يُقَالُ لَهَا: قُبَّةُ عَائِشَةَ. فَسَمِعْتُ شَيْخَنَا الذَّهَبِيَّ يَقُولُ: إِنَّهَا إِنَّمَا بُنِيَتْ فِي حُدُودِ سَنَةِ سِتِّينَ وَمِائَةٍ، فِي أَيَّامِ الْمَهْدِيِّ بْنِ الْمَنْصُورِ الْعَبَّاسِيِّ، وَجَعَلُوهَا لِحَوَاصِلِ الْجَامِعَ وَكُتُبِ أَوْقَافِهِ. وَأَمَّا الْقُبَّةُ الشَّرْقِيَّةُ الَّتِي عَلَى بَابِ مَشْهَدِ عَلِيٍّ فَيُقَالُ: إِنَّهَا بُنِيَتْ فِي زَمَنِ الْحَاكِمِ الْعُبَيْدِيِّ فِي حُدُودِ سَنَةِ أَرْبَعِمِائَةٍ. وَأَمَّا الْفَوَّارَةُ الَّتِي تَحْتَ دُرْجِ جَيْرُونَ فَعَمِلَهَا الشَّرِيفُ فَخْرُ الدَّوْلَةِ أَبُو يَعْلَى حَمْزَةُ بْنُ الْحَسَنِ بْنِ الْعَبَّاسِ الْحُسَيْنِيُّ، وَكَأَنَّهُ كَانَ نَاظِرَ الْجَامِعِ، وَجَرَّ إِلَيْهَا قِطْعَةً مِنْ حَجَرٍ كَبِيرٍ مِنْ قَصْرِ حَجَّاجٍ، وَأَجْرَى فِيهَا الْمَاءَ لَيْلَةَ الْجُمُعَةِ لِسَبْعِ لَيَالٍ خَلَوْنَ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ سَبْعَ عَشَرَةَ وَأَرْبَعِمِائَةٍ، وَعُمِلَتْ حَوْلَهَا قَنَاطِرُ، وَعُقِدَ عَلَيْهَا قُبَّةٌ، ثُمَّ سَقَطَتِ الْقُبَّةُ بِسَبَبِ جِمَالٍ تَحَاكَّتْ عِنْدَهَا وَازْدَحَمَتْ، وَذَلِكَ فِي صَفَرٍ سَنَةَ سَبْعٍ وَخَمْسِينَ وَأَرْبَعِمِائَةٍ، فَأُعِيدَتْ، ثُمَّ سَقَطَتْ أَعْمِدَتُهَا وَمَا عَلَيْهَا مِنْ حَرِيقِ اللَّبَّادِينَ وَدَارِ الْحِجَارَةِ فِي شَوَّالٍ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ وَخَمْسِمِائَةٍ. ذَكَرَ ذَلِكَ كُلَّهُ الْحَافِظُ ابْنُ عَسَاكِرَ. قُلْتُ: وَأَمَّا الْقَصْعَةُ الَّتِي كَانَتْ فِي الْفَوَّارَةِ، فَمَا زَالَتْ وَسَطَهَا، وَقَدْ أَدْرَكْتُهَا كَذَلِكَ، ثُمَّ رُفِعَتْ بَعْدَ ذَلِكَ. وَكَانَ بِطَهَّارَةِ جَيْرُونَ قَصْعَةٌ أُخْرَى مِثْلُهَا، فَلَمْ تَزَلْ بِهَا، ثُمَّ لَمَّا انْهَدَمَتِ اللَّبَّادِينَ بِسَبَبِ حَرِيقِ النَّصَارَى فِي سَنَةِ إِحْدَى وَأَرْبَعِينَ وَسَبْعِمِائَةٍ، اسْتُؤْنِفَ بِنَاءُ الطَّهَارَةِ عَلَى وَجْهٍ آخَرَ أَحْسَنَ مِمَّا كَانَتْ، وَذَهَبَتْ تِلْكَ الْقَصْعَةُ فَلَمْ يَبْقَ لَهَا أَثَرٌ، ثُمَّ عُمِلَ الشَّاذِرْوَانُ الَّذِي هُوَ شَرْقِيُّ فَوَّارَةِ جَيْرُونَ بَعْدَ الْخَمْسِمِائَةِ، أَظُنُّهُ سَنَةَ أَرْبَعَ عَشْرَةَ وَخَمْسِمِائَةِ. وَاللَّهُ أَعْلَمُ.
Translation
✧ The hours that are upon its gate. The qāḍī ʿAbd Allāh b. Aḥmad b. Zabr said: The qiblī gate of the mosque was called the Gate of the Hours only because the mechanism of the hours was made there, by which every hour that passed of the day was known. Upon it were sparrows of brass, a serpent of brass, and a crow. When the hour was complete, the serpent came out and whistled, the sparrows chirped, the crow cawed, and a pebble fell into the basin, so the people knew that an hour of the day had passed, and likewise for the rest of them. I say: This admits one of two things: either the hours were at the qiblī gate of the mosque, which is the one called the Gate of the Addition, but it has been said that it was introduced after the building of the mosque, and that does not preclude that the hours were at it in the time of the qāḍī Ibn Zabr; or there was another gate in the eastern side of the mosque, in its qiblī wall, facing the Gate of the Addition, and at it were the hours, then all of this was later transferred to the Gate of the Paper-Sellers today, which is the gate of the mosque on the east. And God knows best. I say: As for the dome in the middle of the mosque's courtyard, in which is the flowing water, and which the common people call the Dome of Abū Nuwās, its construction was in the year 369. Ibn ʿAsākir recorded that from the handwriting of one of the Damascenes. As for the lofty western dome in the courtyard of the mosque, which is called the Dome of ʿĀʾishah, I heard our shaykh al-Dhahabī say: It was built only around the year 160, in the days of al-Mahdī b. al-Manṣūr al-ʿAbbāsī, and they made it for the storerooms of the mosque and the books of its endowments. As for the eastern dome over the gate of the shrine of ʿAlī, it is said that it was built in the time of al-Ḥākim al-ʿUbaydī around the year 400. As for the fountain beneath the steps of Jayrūn, the sharīf Fakhr al-Dawlah Abū Yaʿlā Ḥamzah b. al-Ḥasan b. al-ʿAbbās al-Ḥusaynī made it, and it seems he was the superintendent of the mosque. He brought to it a piece of a large stone from the palace of Ḥajjāj, and he made water flow into it on Friday night, seven nights having passed of Rabīʿ al-Awwal in the year 417. Around it were made archways, and a dome was built over it. Then the dome fell because of camels that rubbed against it and crowded, and that was in Ṣafar of the year 457, so it was rebuilt. Then its columns and what was upon them fell from the fire of the felt-makers and the house of stones in Shawwāl of the year 562. All of that was mentioned by al-Ḥāfiẓ Ibn ʿAsākir. I say: As for the basin that was in the fountain, it remained in its middle, and I saw it thus, then it was removed after that. And in the ablution place of Jayrūn there was another basin like it, and it remained there. Then when the felt-makers' quarter collapsed because of the Christians' fire in the year 741, the ablution place was rebuilt in another, better form than it had been, and that basin disappeared, leaving no trace. Then the shādhirwān that is east of the fountain of Jayrūn was made after 500, I think in the year 514. And God knows best.
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