Demolition of Dhul Khalasa

The Demolition of Dhul-Khalasa occurred in April and May 632 CE, in 10 AH of the Islamic calendar. Sources refer to Dhul-Khalasa, (ذُو الْخَلَصَة ḏū l-ḵalaṣa), as both a cult image and as a temple, venerated by some Arabian tribes. Muhammad sent his companion Jarir ibn ʿAbdullah al-Bajali, to destroy the image, leaving the shrine surrounding it in ruins.

Background
The term Dhul-Khalasa is usually taken to be the name of the temple, as it was referred to as the Yemenite Ka’ba by the tribes who worshiped it. Old accounts say that it was the name of a god who was specifically worshiped there as well. The name Dhul-Khalasa itself means having or possessing purity, or the ability to purify, free, to be clearing, rescuing.

From classical sources there is also an association with divination as well as fertility. Hisham Ibn Al-Kalbi quotes from a certain man: “O Dhul-Khalasa, were the one wronged, your father the one murdered and buried, you would not have forbidden the killing of the enemy.” This incident is usually ascribed to Imru' al-Qais, when shuffling divination arrows before the idol, gave negative results for pursuing the vengeance of his father's death.

records the following in a report about the signs of the end-times: "Abu Hurairah said, I heard the Prophet say, The Hour will not come until the buttocks of the women of Daws are set in motion while going around Dhul-Khalasa. Dhul-Khalasa was an idol worshiped by the tribe of Daws during the Jahiliyyah."

Military campaign
According to Sahih Bukhari, Jarir rode with 150 horsemen to Dhul-Khalasa to destroy the "Yemenite Ka’ba".

Hisham Ibn Al-Kalbi mentions when Jarir ibn Abdullah proceeded to Dhul-Khalasa, he was met with resistance. The Muslims led by him, fought and overcame 100 men "of the Bajilah, its custodians, and many of the Khath'am" and another 200 men of the "Banu-Qubafah" tribes. Having defeated them and forced them into flight, he then demolished the building which stood over Dhul-Khalasa and set it on fire.

Islamic primary sources
The Muslim historian Hisham Ibn Al-Kalbi, mentions this event as follows:

The incident is also referenced in the Sahih Bukhari hadith collection:

The event is also mentioned in, and.