THE PEOPLE OF MAKKAH

1. EARLY INHABITANTS AND THE QURAYSH Arabised Adnānis from the father’s side.

Since the dawn of time, the population of the Hejaz has been The Quraysh are considered to be among the Arabised Arabs,
divided into urban and nomadic people. In his study, 'The from the seed of Isma’il. They had wandered the Arabian
General History of Arabs', historian L.A. Sedillot describes Peninsula from the Levant. A group of them migrated to
the Hejaz as the “land that captivates souls. An abundance Hejaz, including the Adnānian Arabs and passed through the
of sands and fertile grounds spread throughout it, hence lands of Juzam, Juhaina, Bouli and the rest of the Quda’a
forming the dwellings of the tribes. These grounds are sub-tribes in Northern Hejaz, with whom they intermixed,
surrounded by small villages which serve as strong fortresses resulting in kinship of the Isma’ili Adnāni Arabs. A band of
against the evil of enemy attacks”. the Isma’ili Adnāni Arabs settled in the west of al-Sarawāt
Mountains in Hejaz and also moved north and to the middle
Before the Quraysh assumed leadership of Makkah, several of the peninsula. Some settled close to Makkah, such as Banu
groups had battled for supremacy in the preceding two Kenana, who formed the origin of Quraysh.
thousand years. First it was the Jurham, followed by the
‘Amalikites, and then again the Jurham. These were followed The Quraysh were also divided into two groups: Quraysh
by Banu Khuza’a from the south and Banu Kenana from the al-Bitah or the inhabitants of the heart of Makkah, and
north. Their battles were mainly motivated by the tribulations Quraysh al-Dhawahir or the Arabs living on its periphery. The
of starvation and aridity which struck these tribes’ major Quraysh in the heart of Makkah were descendants of Ka’ab
regions and the displacement that accompanied them. ibn Louai and ‘Amr ibn Louai, from a branch of Bani Kenana,
who had usurped leadership from the Khuza’a. Banu Fehr
Khuza’a, a faction from the Yemen, wrested Makkah from were another branch of Banu Kenana; they remained mainly
al-Jurhum, but afterwards Khuza’a itself became divided Bedouin Arabs living around Makkah and were dubbed
into two factions. One faction went north while the other “Fahirists”.
separated and settled in the heart of Makkah, claiming
the title of “Khuza’a” (the seceding). Later, the Quraysh By the time leadership of Makkah was taken by Qusāi ibn
contested with the Khuza’a over the leadership of Makkah. Kalāb – the true founder of Quraysh –tribes living in Makkah
Quraysh were mixed with Tamimi, Yemeni, and Quda’ai tribes. had a variety of origins and composed a diverse population.
It can be said that Banu Kenana were Southern Quda’ai Besides Quraysh, there were Quda’a, ‘Uthra, and Khuza’a
Arabs from the mother’s side as much as they were Northern tribes also living in Makkah. Then there was a group of

42
 PEOPLE OF MAKKAH

THE CITY OF MAKKAH 43

 Ahābish dwelling outside the Makkah valley. This group was the Ka’bah. It was agreed that serving of water and caring
a subdivision of Banu Kenana and was given its name due to for pilgrims would go to ‘Abd Manāf clan and that issues
taking up residence at Habashi Mountain. regarding religious affairs, Haram, holding the flag (liwa) and
administrative affairs (al-Nadwa) would be in the hands of
Banu ‘Abs, Banu Dhubyān, Lihyān, Mouhareb, Banu Assad, ‘Abd al-Dār clan.
and Hawâzin tribes also dwelt in the vicinity of Makkah.
These tribes remained indigenous and reflected Bedouin Hashim, son of ‘Abd Manāf, organised the summer and
Arab manners. Some of these Arabs formed alliances and winter trips to the Yemen and Levant, also known as Elāf al-
family relationships with the Quraysh clans who lived on the Quraysh. Makkah became the destination of merchants from
periphery of Makkah rather than its core. Hence they were all over the Old World, and Quraysh gained fame and fortune.
thought to be behind in civilization and remained among the Makkah’s marketplaces flourished, and the city achieved a
authentic Arabs and were semi-Bedouins. prosperous trading regime.

Qusay ibn Kalāb established Dar al-Nadwa in 450CE, a Hāshim and his brothers concluded trade agreements and
parliamentary institution for Makkah’s government, treaties with the Byzantine Empire, Ghassanid princes, Turks,
approximately in 450 CE, situated to the north of the Ka’bah. and Himyarite state in the Yemen. The Makkans believed that
The chamber stood to resolve conflicts of the valley, where Hāshim and his three brothers (‘Abd al-Shams, Nawfal, and
all subdivisions had their own representatives. Qusay was in al-Muttalib) had won this advantage for the Quraysh, and
charge of serving water to the pilgrimages, caring for those therefore they were dubbed the ‘Mujabirun’ (imposers of
who were separated from pilgrimage, and creating and their force).
curbing fires in Muzdalefah to pave the way for those coming
from the plain of Arafat. After Hāshim, during the era of his son ‘Abd al-Muttalib,
Makkah trade reached its prime, and Quraysh made a
After Qusay, the Quraysh clashed over the control of the major international mark. It had political and economical
administrative, service, and supervisory affairs. This resulted agreements with influential Old World nations. Such
in the Qureysh dividing into groups supporting two of his agreements were interpreted as an acknowledgement of the
sons. The alliance of ‘Abd Manāf clan was named “the Quraysh as an independent rising political entity.
Perfumed Alliance”, as people in this group dipped their
hands in a bowl of perfume then wiped it on the drape of Quraysh monopolised the Arabia Felix trade. Life in Makkah

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 PEOPLE OF MAKKAH

Tribes in Arabia at the relevation of Islam

Banu Ghassan
(the Ghassanids) Banu Lakhm
(the Lakhmids)
Banu Salih
Banu Kalb Sasaniyan
Bahraa (Sassanid Empire)

Judham Bakr ibn Wall al-Khatt

(al-Qatif)

Udhrah Banu Tamim

Bali ‘Abs

Yathrib Ghatafan Numayr ‘Abd ul-Qays

(Madinah)
Juhaynah Banu Asad
Banu Hanifah Hizwa

Banu Sulaym Banu Dhabbah

Khuza’ah Bahila
Banu Kilab Azd ‘Uman
Makkah Hadhayl
Banu Ka’ab
Quraysh Hawazan al-Yamamah
Thaqif Banu Hilal
Ta’if Kinanah Banu ‘Uqayl Qaryat Dhat Khal
Daws (al-Faw)
al-Azd Najran
Midhhal
Khath’am Mahrah
al-Harith
Kindah
Hamadan
San’a’ Murad
Ma’afir
Yafi’
‘Ans

was at the peak of bustle and glory. Makkah became a a privilege for the citizens, and to the noble keepers of the
marketing and financial centre, trading to a string of cities House. They were given special privileges that set them apart
including Tanis, and Hermopolus (Egypt), Basrah, Damascus, from the remainder of the population of Makkah.
the Horn of Africa, Sudan, Sour (Tyre), Sidon, and even
Naples. Arabs, Arabised Arabs, Jews, Pagans, and Christians, It is worth noting that the second Khalifah, `Umar ibn al-
all populated Makkah. Diversity and social heterogeneity Khattāb, set the genealogy principles which were followed
further blossomed from their already - deep roots. by the Arab genealogists in dividing Arabs according to two
recognised origins: the Adnāni and the Qahtāni. The reason
National pride in Makkah increased during the era of ‘Abd behind `Umar’s action in 15 H/636 CE was to administer
al-Muttalib bin Hāshim and was manifested in the domination finances related to allowances and pensions. The priority was
of the “al-Hamms” code. Al-Hamms was derived from given to the members of the House of the Prophet, whose
al-Ahmassi and meant “child of the country” or “child of ancestor was Hāshim, who in turn were the seed of Mudar,
sanctity”. It belonged to the Ka’bah and the Maqām, and was hence, the offspring of Adnān.

THE CITY OF MAKKAH 45

 2. MAKKAH THE MELTING POT During the Quraysh era, Makkah attracted many communities
such as Roman Christians, Persian Pagans, Iraqis, Egyptians,
In his encyclopaedia 'The Arabs in Historical Eras', Saudi Ethiopians, Syrians, and Yemenis. Some settled for commerce
historian Amin Madani states: “In Makkah, Ibrahim called for and labour while others came from areas of distress and
pilgrimage and people answered him from all places: from discrimination. Makkah also welcomed Najrani Christians
the land of the Euphrates river, the tops of Cedar mountains, when their ancestors were massacred in the Ukhdoud
the shores of the Nile, and the dams of Yemen. It became the massacre. In the famed al-Foudoul pact, ‘Abdullah ibn Jada’an
melting pot of various cultures of the Arabs at the dawn of vowed to halt any sort of discrimination against any members
the second millennium B.C.” of foreign communities.

The disruption of the traditional al-Sham route in 6thc CE due Even Byzantium had commercial representatives in Makkah
to Byzantine-Persian wars, as well as the decline of Red Sea who took care of its trade. In Kitab al-Bayān wa al-Tabyin
navigation due to escalating pirate attacks, was instrumental (The Book of Eloquence and Exposition), al-Jāhiz states that
in the increase and importance of the Hejazi trade route. Makkah market resounded with Christian priests that visited
With the expanding role of the Quraysh, Makkah became a it and its citizens. In his study 'Arabia Before Muhammad',
prominent trading centre. Dr. Lacy O’Leary asserts that Roman merchants had trading
assemblies in Makkah which were responsible for two jobs:
Makkah was supported by commercial links as well as trading and spying on locals. Makkah also attracted powerful
contemporary communications whether by inter-marriages, Ethiopian merchants. Furthermore, Qammtah the Roman was
trade, tribal alliances, and immigration, or by interaction a prominent merchant of Makkah with tremendous wealth.
during the seasons of “Souqs” in ‘Ukaz, Majanna or Dhu
al-Majāz. Subsequently, Makkah was subject to an ongoing Heterogeneity and ethnic mixture shaped the demography
process of acculturation and diffusion of ideas. of this city. This is endorsed by accounts of voyages through
Hejaz, whether during the Middle Ages through to the
During the Pre-Islamic epoch Makkah was exposed to other contemporary eras. These journeys to Makkah include Ibn
civilizations such as the Persian, Byzantine, and the Romans. Jubair’s (579 H/1183 CE), Ibn Battuta’s (roughly 730 H/1330
After the spark of Islam, pilgrimage provided Makkah with an CE), John Lewis Burckhardt’s (1227 H/1812 CE), Richard
enduring, ongoing wave of cross-cultural and international Burton’s (1269 H/1853 CE), Charles Didier’s (1273 H/1857 CE),
civic dialogue. John Cain’s 1295 H/1878 CE, Snouck Hurgronje’s (1302 H/1885

46
 PEOPLE OF MAKKAH

CE), Aziz Doltchen’s (1315 H/1898 CE), Labib Baik al-Batnouni’s Burckhardt also noticed that the majority of Makkans
(1318 H/1900 CE), and Ibrahim Rafaat Pasha’s (1319 H/1901 CE). possessed “yellowish brown facial features that were
either light or dark depending on the mother’s origin, which
Local historian Ahmad al-Subaii professed that by the end of could be a Makkan Arab or an Ethiopian concubine”. Their
the 12thc H/19thc CE, Makkans had already “forgotten their appearances “were close to Bedouins. The sharifs also had
origins, where their new convoys began adopting the new good-looking features, possessing the Bedouin face, eyes,
characteristics reflected in their unified fashions, customs, and crooked nose, with fuller bodies”.
and language…These characteristics reflect cosmopolitan
Makkah after it had overflowed with several races and Dutch orientalist Snouck Hurgronje, who settled in Makkah
managed to unite all residents and immigrants into one for six months beginning 22 February 1884 (1302 H), points
identity, which is evident in most of their traditions, customs, out the arriving communities’ adaptation to the Makkah
language, and lifestyle”. lifestyle, saying: “Makkah is the land of diverse communities
of all nationalities and languages, and the place where
Swiss explorer John Lewis Burckhardt, who visited Makkah in they all feel at home. Many different communities have
1227 H/1812 CE, noticed that locals are those “Makkans, who integrated with the Makkan society. Their expectations and
were of foreign origin, yet, have adopted the Arab customs”. relationships, along with other factors, have brought them
They racially intermixed “by marrying Makkan women, closer with this inviting society, where they gradually found
where they have created a race that is indistinguishable from their places. Several gradual adaptations to the Makkan
the original peninsula race. He found that, in spite of the society can be found among these different communities.
traditional rivalry between Arabs and Turks, it didn’t prevent Marriage is a primary link of integration between them.
Makkans of Turkish origins “from joining other locals in A man who marries a woman raised in Makkah becomes
mocking Turks, even though it was their own origin”. a Makkan. And with second or third generation, family’s
connection with its forefathers fades away”.
Burckhardt concluded, after roaming most of the major Arab
cities, that most strangers rigorously clung to native cultures, Sir William Jones, an eighteenth century philologist, described
whereby they would keep their native attires and accents the people of Makkah, some of whom he met in Calcota,
to be distinguished from locals. In contrast, in Hejaz and as having “their eyes full of life, their language easy and
Makkah, most people dressed up like its citizens, stripping unconfined, their behavior gentle and polite, their grasping
them of the “strangers” label that was eminent in other quick, and their minds always present and observant”.
oriental cities. However, Russian officer Aziz Doltchen, who visited Hejaz in

THE CITY OF MAKKAH 47

 1315 H/1898 CE, attributed the general mental evolution of the Quraysh-dominated regions. Words originally borrowed
the people of Makkah to the traveling done by most of the from the glossaries of Latin, Syrian, Persian, Greek, and
population, “since after the pilgrims’ departure, Makkans Ethiopian, have been adopted into its linguistic system.
would journey to all Islamic countries in order to seek
“albadal”- which is the task of performing pilgrimage rituals Makkan costume is also an evidence of the cultural diffusion.
on behalf of someone else in return for a certain reward. Ibrahim Rafaat Pasha, the Egyptian commander of the Hajj
Doltchen had considered the Makkans to be eager for garrison who visited Makkah on 1319 H/1901 CE, noticed
acquiring knowledge and deeply sensitive, saying: “They care that “the Makkan attires were a mixed collection of clothes
about and examine everything, and their conversations about from Islamic countries: an Indian turban, Egyptian gown, a
other nations are often true, factual, and very accurate”. Shami jubbah, and a silver or gold gemstone-studded dagger
beautifully seen on the sharifs’ belts in particular. The poor
Makkan culture is unified by heterogeneity. The “Hejazi labourer could be seen wearing a shirt, a silk-embroidered
nation”, according to the local intellectual Muhammad collar, a baggy feature at the bottom of his pants, and
Hasan Awwād, is “a mixture of numerous nationalities with barefooted”.
Indian, Egyptian, Moroccan, Jawin, Bukhari, Turkish, Afghan,
and Sudani origins, all have become united in thought, The geographical sites in Makkah reflect that diversity. There
religion, and nationality, regardless of their different racial are the Turk, Indian, and Sudan mountains, the Sulaimani
backgrounds”. (Afghani) and Shami districts as well as the Moroccan,
Bukhara, Hadrami, Indian, Buhra, and Roman lanes.
Fusion and openness towards others is a deep-rooted Hejazi
phenomenon. Amin Madani claims the ancient people of al- In his Hejazi voyage to Makkah 1318 H/1900 CE, Labib Baik
Qura valley to have “imparted their beliefs and behaviours to al-Batnouni remarkably described the features of the
neighbouring nations, gave them their own touch, subjected contemporary Makkan personality by saying, “A Makkan
them to their own language, and added innate beauty character has profoundly merged the Anatolians’ gentleness,
and enchanting style to their exported imagination and the Turkish’s grandeur, the Javanese’ submissiveness, the
emotions”. Persians’ pride, the Egyptians’ mildness, the Sharaksis’
solidity, the Chinese’s calmness, the Moroccans’ sharpness,
Acculturation is widely eminent in Makkah’s character. It is the Indians’ naïveté, the Yemens’ slyness, the Syrians’ energy,
evident in the classical Arabic language which was formed in the Blacks’ idleness, and the Ethiopians’ color. They clearly

48
 PEOPLE OF MAKKAH

have the combination of the delicacy of the civilization, and and mathematics scientist Ali ibn Ahmad Al-Kalkushandi, the
the austerity of the Bedouins.” Yemeni figure Ahmad ibn Ali al-Kulaghi al-Himyari, Shams
Eddine Muhammad al-Khwarizmi, and ‘Abed al-Rahmān ibn
Ahmad ibn Ayyash, who was originally from Damascus, and
3. SOCIAL STRUCTURE OF MAKKAH became a Makkan resident.

Social structure of Makkah in the Mamluk era divided the During the Ottoman era 924-1334 H/1518-1916 CE, the qowad
Makkan society into four classes: 1) the Sharifs and Qowad rank faded away, and the sharifs’ class remained. The class
(semi-Sharifs); 2) Ahliyeen, the locals (civic families), which of the locals (Ahliyeen) expanded and many present Makkan
included landlords, religious figures, merchants, and families have descended from them.
craftsmen; 3) the Mujawireen, those living close to the Grand
Mosque, and could also integrate with the Ahliyeen over a The bulk of the immigration included Arabs from Madinah,
period; and 4) the slaves and commoners. At the periphery of Taif, Yamama and Egypt, as well as imported groups of slaves,
Makkah, tribal dwellers maintained their lifestyle as a buffer Ethiopian, Circassian, and Roman concubines.
group.
The “Mujawireen” rank prospered during the Mamluk era.
When the Mamluk Sultan al-Zahir Baibars performed When a group of them complained about the blustering
pilgrimage to Makkah in 667 H/1269 CE, he recognised leaders treatment towards them by Makkah rulers Humeidah and
of each class by granting them royal gifts, granting gifts as Rumaytha, the Mamluk sultan sent an army consisting of
well as to Abu Numay, Makkah’s governor, to some civic three-hundred and twenty Turkish Mamluks, and five-hundred
figures, and to the tribal leaders. musketeers from Madinah. They all marched to Makkah in
order to scold and discharge the vicious princes.
Throughout the Mamluk era, a wave of immigration of
different classes and magnitude flowed in to Makkah. Some Hassanain took control over local rule of Makkah since 358
of the more famous included scholars and philanthropists H/969 CE after the fall of the Ikhshidid rule in Egypt and the
such as the Egyptian Sheikh Burhān Eddine Ibrahim who Hejaz. Four clans ascended to govern Makkah. These were:
lived in the al-Sidra Ribat, Burhān al-din al-‘Ajmi, wealthy the Moussavis, the Suleimanis, the Hashemites, and the
philanthropist Sheikh Izz-Eddine al-Wassiti, ‘Afif Eddine ibn Qatadis. All ruled locally in the Hejaz until 648 H/1250 CE,
Asa’ad al-Yafi’e, Muhammad ibn Ahmad al-Kufairi, the algebra under the umbrella of the central caliphate or ruling dynasty:

THE CITY OF MAKKAH 49

 either the Abbasid caliphate, the Fatimid caliphate, the Zengid the Mamluk epoch and flourished during the Ottoman era.
dynasty, or the Ayyubid dynasty. Muhammad al-Miyāss, a Makkan figure, was the first to
provide Tawaf service to the Turkish Sultan and his entourage.
Among the most important Sharif descendants who dwelled
in Makkah were the Banu Zaid and their rivals, the clan of A influx of merchants and entrepreneurs grew in to Hejaz
Banu ‘Aoun. as a result of trade legislation enacted at the beginning
of the Tanzimat era. These included tariff facilities for
The last of the Hejaz rulers from the Zaid clan was Sharif importing goods into the ports of the Ottoman Empire. In
‘Abed al-Mutlab ibn Ghaleb, who was discharged in 1299 the new territories law of 1281 H/1864 CE and the Islahat
H/1882 CE for autocracy and excessive brutality and (reforms) of 1286 H/1869 CE, real estate and agrarian taxes,
negligence. The Sharif title subsequently passed on to the as well as obligatory military service, were also imposed.
‘Aoun clan and was represented by Sharif Aoun al-Rafik Pasha As a consequence, many Arab families decided to settle in
(1299-1323 H/1882-1905 CE) and Sharif Ali Pasha (1905-1908 Makkah, which was exempted from such regulations.
CE), followed by al-Hussein Bin Ali as the last ruling Sharif
over Makkah. The Ashraf establishment collapsed just after Scholars, Mujawireen, and students kept flowing to
the rise of the Kingdom of Hejaz and Najd, which was unified Makkah at the same rate. Makkah also saw the arrivals of
by King Abdul Aziz Ibn Saud, the founder of the modern administrative employers, soldiers, and slaves. A reverse
Kingdom of Saudi Arabia. emigration of Makkan families, returning back to Makkah
after living abroad, also took place.
The Sharif lineages in Makkah were either Bedouin-urban
lineages or semi-urban. In their social structure, they were Doltchen’s 1315 H/1898 CE story provides the framework
Bedouin following the strict tribal code. Conversely, they of the modern Makkah morphology. The Hejaz population
were urban in their inner-city setting and inclination towards was divided into its urban group and desert dwellers. “The
a lavish lifestyle. population living in the city is called ’Ahlyeen‘ while the rest
of the Hejaz population is made up of different Bedouin
Modern Makkah prospered as an attractive spot for all those tribes, collectively known as pure Arabists, and includes a lot
coming to work in trade, pilgrimage services, educational and of Africans and Ethiopians who became their slaves”.
juridiciary institutions, charitable endowments, government,
and the army. The Mutawwif profession evolved during

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 PEOPLE OF MAKKAH

Chart of populations trend in Makkah:

422 1030 2000 After 35,000 had moved out Nāsir Khusraw
923 1517 120,000 Exaggerated Prince Musslih-Eddine (Sultan’s envoy)
1250 1834 18,000 Reasonable Shafi’i tariffs
1227 1812 25,000 – 30,000 Reasonable John Lewis Burckhardt
1309 1892 60,000 Reasonable Adrian Broset
1318 1900 150,000 Exaggerated Labib al-Batnouni
1329 1911 200,000 Exaggerated Sharif al-Barkāti
1367 1948 100,000 Graphic statistics Robert Matthew
1428 2007 1,700,000 Graphic statistics General statistics

4. RISE AND FALL OF POPULATION In the last centuries, population estimates in Makkah
ranged from reasonable to exaggerated. In 1227 H/1812 CE,
The demographic curve in Makkah has undergone remarkable Burckhardt had estimated the Makkan population to be
fluctuations throughout the course of its history. between 25000 and 30000, while in 1309 H/1892 CE, the
French doctor Adrian Broset reckoned it to be 60000.
At the time of the Islamic conquests, many Makkan
clans moved to the newly conquered Levant and the The Sharif Sharaf al-Berkāti provided biased numbers in his
Mesopotamian cities. According to Persian explorer Nāsir book The Yemeni Voyage. He estimated the population in
Khusraw, during his visit to Makkah in 421 H/1030 CE, around 1329 H/1911 CE to be 200,000. That was also the case with
35000 people had moved out of Makkah, due to severity Labib Baik al-Batnouni, who counted the Makkan population
and lack of resources, leaving only 2000 inhabitants behind. to be 150,000 (50,000 natives, and the remainders were
In 1149 H/1736 CE, Sharif Māssoud sent numerous foreigners visitors). But this estimate could also refer to the population
away from Makkah because they were “hampering on the in the pilgrimage season and the rest of the year.
natives’ resources”. In contemporary era, during World War
I, many Makkan families sought shelter in Jeddah, Mussawa, After the re-enactment of the Ottoman constitution in 1326
Asmara, Port Sudan, Egypt, Syria, and the Indonesian Islands. H/1908 CE, the Makkah population ranged between 70,000
However, almost all returned to their homeland after the and 150,000. These estimates were made during the elections
declaration of the Saudi state. of ‘Meclis-i Mebusan’ (the parliamentary council), and as a
result Makkans were given a seat in compliance with the
Makkah had also witnessed another wave of immigration, “quota” representation of the Ottoman parliament.
which came in early 1390 H/1970 CE during the oil boom.
Jeddah in particular took in a large number of Makkan In 1428 H/2007 CE General Statistics the Makkan population
families who moved for employment and trade purposes and jumped to around 1,700,000. Extended families accounted
to be closer to the port and governmental institutions. In for 11% and nuclear families were the remaining 89%. Whereas
fact, this move didn’t seem strange or out of cultural context. 75% of the Makkah population was Saudi, the other 25% were
Swiss explorer Burckhardt had noticed earlier, in 1227 H/1812 foreigners. Its largest community was the Yemeni community,
CE that “Makkah and Jeddah are inhabited by people of the followed by Pakistani, Egyptian, Burmese, Bengali, Nigerian,
same class perspective and with similar characteristics and and Mali communities.
customs. All wealthy Makkans own houses in Jaddah and the
trade benefits for both cities are the same”.

THE CITY OF MAKKAH 51