1. Mention of the pure genealogy in sequence

1. Sirat Ibn Hisham 1No grade recorded

   بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَصَلَوَاتُهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَآلِهِ أَجْمَعِينَ ذِكْرُ سَرْدِ النَّسَبِ الزَّكِيِّ مِنْ مُحَمَّدٍ ﷺ، إلَى آدَمَ عَلَيْهِ السَّلَامُ قَالَ أَبُو مُحَمَّدٍ عَبْدُ الْمَلِكِ بْنُ هِشَامٍ ( النَّحْوِيُّ ): هَذَا كِتَابُ سِيرَةِ رَسُولِ اللَّهِ ﷺ. قَالَ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، وَاسْمُ عَبْدِ الْمُطَّلِبِ: شَيْبَةُ بْنُ هَاشِمٍ وَاسْمُ هَاشِمٍ: عَمْرُو بْنُ عَبْدِ مَنَافٍ وَاسْمُ عَبْدِ مَنَافٍ: الْمُغِيرَةُ بْنُ قُصَيٍّ، ( وَاسْمُ قُصَيٍّ: زَيْدُ ) بْنُ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ، وَاسْمُ مُدْرِكَةَ: عَامِرُ بْنُ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ بْنِ ( أُدٍّ، وَيُقَالُ ): أُدَدُ بْنُ مُقَوِّمِ بْنِ نَاحُورَ بْنِ تَيْرَحَ بْنِ يَعْرُبَ بْنِ يَشْجُبَ بْنِ نَابِتِ بْنِ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ - خَلِيلِ الرَّحْمَنِ - بْنِ تَارِحٍ، وَهُوَ آزَرُ بْنُ نَاحُورَ بْنِ سَارُوغَ بْنِ رَاعُو بْنِ فَالَخٍ بْنِ عَيْبَرِ بْنِ شالَخٍ بْنِ أرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحِ بْنِ لَمْكَ بْنِ مُتَوَشْلِخَ بْنِ أَخْنُوخَ، وَهُوَ إدْرِيسُ النَّبِيُّ فِيمَا يَزْعُمُونَ وَاَللَّهُ أَعْلَمُ، وَكَانَ أَوَّلَ بَنِي آدَمَ أُعْطَى النُّبُوَّةَ، وَخَطَّ بِالْقَلَمِ - ابْنِ يَرْدِ بْنِ مُهْلَيِلِ بْنِ قَيْنَنَ بْنِ يانِشَ بْنِ شِيثِ بْنِ آدَمَ ﷺ.

   ✧ In the name of God, the Compassionate, the Merciful. Praise be to God, Lord of the Worlds, and His blessings upon our master Muhammad and all his family. Mention of the noble genealogy from Muhammad ﷺ to Adam ﷺ. Abū Muḥammad ʿAbd al-Malik b. Hishām (the grammarian) said: This is the book of the biography of the Messenger of God ﷺ. He said: Muḥammad b. ʿAbd Allāh b. ʿAbd al-Muṭṭalib — and the name of ʿAbd al-Muṭṭalib was Shaybah — b. Hāshim — and the name of Hāshim was ʿAmr — b. ʿAbd Manāf — and the name of ʿAbd Manāf was al-Mughīrah — b. Quṣayy — and the name of Quṣayy was Zayd — b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr b. Kinānah b. Khuzaymah b. Mudrikah — and the name of Mudrikah was ʿĀmir — b. Ilyās b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān b. Udd — and it is said Udad — b. Muqawwim b. Nāḥūr b. Tayraḥ b. Yaʿrub b. Yashjub b. Nābit b. Ismāʿīl b. Ibrāhīm — the Friend of the Compassionate — b. Tāriḥ, who is Āzar, b. Nāḥūr b. Sārūgh b. Rāʿū b. Fālakh b. ʿAybar b. Shālakh b. Arfakhshadh b. Sām b. Nūḥ b. Lamk b. Mutawashlikh b. Akhnūkh, who is the prophet Idrīs, as they assert — and God knows best — and he was the first of the sons of Adam to be given prophethood and to write with the pen — b. Yard b. Muhlayl b. Qaynan b. Yānish b. Shīth b. Adam ﷺ.

2. Sirat Ibn Hisham 2No grade recorded

   قَالَ أَبُو مُحَمَّدٍ عَبْدُ الْمَلِكِ بْنِ هِشَامٍ: حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ بِهَذَا الَّذِي ذَكَرْتُ مِنْ نَسَبِ مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ إلَى آدَمَ عَلَيْهِ السَّلَامُ، وَمَا فِيهِ مِنْ حَدِيثِ إدْرِيسَ وَغَيْرِهِ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي خَلَّادُ بْنُ قُرَّةَ بْنِ خَالِدٍ السَّدُوسِيُّ، عَنْ شَيْبَانَ بْنِ زُهَيْرِ بْنِ شَقِيقِ بْنِ ثَوْرٍ عَنْ قَتَادَةَ بْنِ دُعَامةَ، أَنَّهُ قَالَ: إسْمَاعِيلُ بْنُ إبْرَاهِيمَ - خَلِيلِ الرَّحْمَنِ - بْنُ تَارِحٍ، وهُوَ آزَرُ بْنُ نَاحُورَ بْنِ أَسْرَغَ بْنِ أَرْغُو بْنِ فَالَخٍ بْنِ عَابِرِ بْنِ شَالَخٍ بْنِ أرْفخْشَذَ بْنِ سَامِ بْنِ نُوحِ بْنِ لَمْكِ بْنِ مَتُّوشَلَخِ بْنِ أَخْنُوخَ بْنِ يَرْدِ بْنِ مِهْلَائِيلَ بْنِ قَايِنَ بْنِ أَنُوشَ بْنِ شِيثِ بْنِ آدَمَ ﷺ.

   ✧ Abū Muḥammad ʿAbd al-Malik b. Hishām said: Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us, from Muḥammad b. Isḥāq al-Muṭṭalibī, this which I have mentioned of the genealogy of Muḥammad the Messenger of God ﷺ back to Adam ﷺ, and what is in it of the account of Idrīs and others. Ibn Hishām said: Khallād b. Qurrah b. Khālid al-Sadūsī narrated to me, from Shaybān b. Zuhayr b. Shaqīq b. Thawr, from Qatādah b. Duʿāmah, that he said: Ismāʿīl b. Ibrāhīm – the Friend of the Merciful – b. Tāriḥ, who is Āzar, b. Nāḥūr b. Asragh b. Arghū b. Fālakh b. ʿĀbir b. Shālakh b. Arfakhshadh b. Sām b. Nūḥ b. Lamk b. Mattūshalakh b. Akhnūkh b. Yard b. Mahlāʾīl b. Qāyin b. Anūsh b. Shīth b. Adam ﷺ.

3. Sirat Ibn Hisham 3No grade recorded

   [ نَهْجُ ابْنِ هِشَامٍ فِي هَذَا الْكِتَابِ ] قَالَ ابْنُ هِشَامٍ: وَأَنَا إنْ شَاءَ اللَّهُ مُبْتَدِئٌ هَذَا الْكِتَابَ بِذِكْرِ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ، وَمَنْ وَلَدَ رَسُولَ اللَّهِ ﷺ مِنْ وَلَدِهِ، وَأَوْلَادِهِمْ لِأَصْلَابِهِمْ الْأَوَّلَ فَالْأَوَّلَ، مِنْ إسْمَاعِيلَ إلَى رَسُولِ اللَّهِ ﷺ، وَمَا يَعْرِضُ مِنْ حَدِيثهِمْ، وَتَارِكٌ ذِكْرَ غَيْرِهِمْ مِنْ وَلَدِ إسْمَاعِيلَ، عَلَى هَذِهِ الْجِهَةِ لِلِاخْتِصَارِ، إلَى حَدِيثِ سِيرَةِ رَسُولِ اللَّهِ ﷺ، وَتَارِكٌ بَعْضَ مَا ذَكَرَهُ ابْنُ إسْحَاقَ فِي هَذَا الْكِتَابِ، مِمَّا لَيْسَ لِرَسُولِ اللَّهِ ﷺ فِيهِ ذِكْرٌ، وَلَا نَزَلَ فِيهِ مِنْ الْقُرْآنِ شَيْءٌ، وَلَيْسَ سَبَبًا لِشَيْءِ مِنْ هَذَا الْكِتَابِ، وَلَا تَفْسِيرًا لَهُ، وَلَا شَاهِدًا عَلَيْهِ، لِمَا ذَكَرْتُ مِنْ الِاخْتِصَارِ، وَأَشْعَارًا ذَكَرَهَا لَمْ أَرَ أَحَدًا مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ يَعْرِفُهَا، وَأَشْيَاءَ بَعْضُهَا، يَشْنُعُ الْحَدِيثُ بِهِ، وَبَعْضٌ يَسُوءُ بَعْضَ النَّاسِ ذِكْرُهُ، وَبَعْضٌ لَمْ يُقِرَّ لَنَا الْبَكَّائِيُّ بِرِوَايَتِهِ وَمُسْتَقْصٍ إنْ شَاءَ اللَّهُ تَعَالَى مَا سِوَى ذَلِكَ مِنْهُ بِمَبْلَغِ الرِّوَايَةِ لَهُ، وَالْعِلْمِ بِهِ

   ✧ [Ibn Hishām's method in this book] Ibn Hishām said: I, if God wills, am commencing this book with the mention of Ismāʿīl b. Ibrāhīm, and those descendants of his who fathered the Messenger of God ﷺ, and their children from their loins, the first then the next, from Ismāʿīl to the Messenger of God ﷺ, and whatever of their accounts occurs, while omitting mention of others among the descendants of Ismāʿīl in this manner for the sake of brevity, up to the account of the life of the Messenger of God ﷺ. I am also omitting some of what Ibn Isḥāq mentioned in this book: things in which there is no mention of the Messenger of God ﷺ, about which nothing of the Qurʾān was revealed, which are not a cause for anything in this book, nor an explanation of it, nor a witness to it, for the reason of brevity that I mentioned; and poems he cited that I did not find any of the scholars of poetry to recognize; and some matters of which part is disgraceful to report, part is distressing to some people to mention, and part al-Bakkāʾī did not confirm for us as his transmission. I will, if God Almighty wills, pursue all else of it to the full extent of its transmission and knowledge.

4. Sirat Ibn Hisham 4No grade recorded

   [ سِيَاقَةُ النَّسَبِ مِنْ وَلَدِ إسْمَاعِيلَ عَلَيْهِ السَّلَامُ ] [ أَوْلَادُ إسْمَاعِيلَ عَلَيْهِ السَّلَامُ وَنَسَبُ أُمِّهِمْ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ قَالَ: وَلَدَ إسْمَاعِيلُ بْنُ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ اثْنَيْ عَشَرَ رَجُلًا: نَابِتًا، وَكَانَ أَكْبَرَهُمْ، وقَيْذَرُ، وَأَذْبُلَ، وَمُبِشًّا، وَمِسْمَعًا، وَمَاشِي، وَدِمَّا، وَأَذَرُ، وَطَيْمَا، وَيَطُورَ، ونَبِشَ، وقَيْذُما. وَأُمُّهُمْ ( رَعْلَةُ ) بِنْتُ مُضَاضِ بْنِ عَمْرٍو الْجُرْهُمِيُّ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: مِضَاضٌ. وَجُرْهُمُ بْنُ قَحْطَانَ، وَقَحْطَانُ أَبُو الْيَمَنِ كُلِّهَا، وَإِلَيْهِ يَجْتَمِعُ نَسَبُهَا - ابْنُ عَامِرِ بْنِ شالَخِ بْنِ أرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحٍ. قَالَ ابْنُ إسْحَاقَ: جُرْهُمُ بْنُ يَقْطَنَ بْنِ عَيْبَرِ بْنِ شَالَخٍ. و ( يَقْطَنُ هُوَ ) قَحْطَانُ بْنُ عَيْبَرِ بْنِ شالَخٍ

   ✧ Sīrat genealogy from the descendants of Ismāʿīl ﷺ. The sons of Ismāʿīl ﷺ and the lineage of their mother. Ibn Hishām said: Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us, from Muḥammad b. Isḥāq al-Muṭṭalibī, who said: Ismāʿīl b. Ibrāhīm (peace be upon them both) begot twelve men: Nābit, who was their eldest; Qaydhar; Adhbul; Mubishsh; Mismaʿ; Māshī; Dimmā; Adhar; Ṭaymā; Yaṭūr; Nabish; and Qaydhumā. Their mother was Raʿla bt. Muḍāḍ b. ʿAmr al-Jurhumī — Ibn Hishām said: it is also said Miḍāḍ. And Jurhum b. Qaḥṭān, and Qaḥṭān is the father of all Yemen, and to him its lineage converges — b. ʿĀmir b. Shālakh b. Arfakhshadh b. Sām b. Nūḥ. Ibn Isḥāq said: Jurhum b. Yaqṭan b. ʿAybar b. Shālakh. And Yaqṭan is Qaḥṭān b. ʿAybar b. Shālakh.

5. Sirat Ibn Hisham 5No grade recorded

   [ عُمْرُ إسْمَاعِيلَ عَلَيْهِ السَّلَامُ وَمَدْفِنُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ عُمْرُ إسْمَاعِيلَ - فِيمَا يَذْكُرُونَ مِئَةَ سَنَةٍ وَثَلَاثِينَ سَنَةً ثُمَّ مَاتَ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْهِ وَدُفِنَ فِي الْحِجْرِ مَعَ أُمِّهِ هَاجَرَ، رَحِمَهُمْ اللَّهُ تَعَالَى

   ✧ The lifespan of Ismaʿil ﷺ and his burial place. Ibn Isḥāq said: The lifespan of Ismaʿil, as they mention, was one hundred and thirty years. Then he died, may the mercy of God and His blessings be upon him, and he was buried in the Ḥijr with his mother Hājar, may God Almighty have mercy on them.

6. Sirat Ibn Hisham 6No grade recorded

   [ مَوْطِنُ هَاجَرَ ] قَالَ ابْنُ هِشَامٍ: تَقُولُ الْعَرَبُ: هَاجَرَ وَآجَرَ فَيُبْدِلُونَ الْأَلِفَ مِنْ الْهَاءِ كَمَا قَالُوا: هَرَاقَ الْمَاءَ، وَأَرَاقَ الْمَاءَ وَغَيْرَهُ. وَهَاجَرُ مِنْ أَهْلِ مِصْرَ

   ✧ [The homeland of Hajar] Ibn Hisham said: The Arabs say Hājar and Ājar, substituting the alif for the hāʾ, as they say harāqa al-māʾ and arāqa al-māʾ and similar cases. And Hājar was from the people of Egypt.

7. Sirat Ibn Hisham 7No grade recorded

   [ وَصَاةُ الرَّسُولِ ﷺ بِأَهْلِ مِصْرَ وَسَبَبُ ذَلِكَ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ عَنْ عَبْدِ اللَّهِ بْنِ لَهِيعَةَ، عَنْ عُمَرَ مَوْلَى غُفْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: اللَّهَ اللَّهَ فِي أَهْلِ الذِّمَّةِ، أَهْلِ الْمَدَرَةِ السَّوْدَاءِ السُّحْمِ الْجِعَادِ، فَإِنَّ لَهُمْ نَسَبًا وَصِهْرًا قَالَ عُمَرُ مَوْلَى غُفْرَةَ: نَسَبُهُمْ، أَنَّ أُمَّ إسْمَاعِيلَ النَّبِيِّ ﷺ مِنْهُمْ. وَصِهْرُهُمْ، أَنَّ رَسُولَ اللَّهِ ﷺ تَسَرَّرَ فِيهِمْ. قَالَ ابْنُ لَهِيعَةَ: أُمُّ إسْمَاعِيلَ: هَاجَرُ، مِنْ أُمِّ الْعَرَبِ، قَرْيَةٍ كَانَتْ أَمَامَ الْفَرَمَا مِنْ مِصْرَ. وَأُمُّ إبْرَاهِيمَ مَارِيَةُ سُرِّيَّةُ النَّبِيِّ ﷺ، الَّتِي أَهْدَاهَا لَهُ الْمُقَوْقِسُ مِنْ حَفْنٍ مِنْ كُورَةِ أنْصِنا. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ بْنِ شِهَابِ الزُّهْرِيِّ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ الْأَنْصَارِيَّ، ثُمَّ السُّلَمِيَّ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إذَا افْتَتَحْتُمْ مِصْرَ فَاسْتَوْصُوا بِأَهْلِهَا خَيْرًا، فَإِنَّ لَهُمْ ذِمَّةً وَرَحِمًا فَقُلْتُ لِمُحَمَّدِ بْنِ مُسْلِمٍ الزُّهْرِيِّ: مَا الرَّحِمُ الَّتِي ذَكَرَ رَسُولُ اللَّهِ ﷺ لَهُمْ ؟ فَقَالَ: كَانَتْ هَاجَرُ أُمُّ إسْمَاعِيلَ مِنْهُمْ

   ✧ [The Messenger's ﷺ injunction concerning the people of Egypt and its reason] Ibn Hisham said: ʿAbd Allah b. Wahb narrated to us from ʿAbd Allah b. Lahiʿah, from ʿUmar, the mawlā of Ghufrah, that the Messenger of Allah ﷺ said: "Allah, Allah, regarding the protected people, the people of the black mud-brick dwellings, dark-skinned and curly-haired, for they have a lineage (nasab) and a marriage relation (ṣihr)." ʿUmar, the mawlā of Ghufrah, said: "Their lineage is that the mother of Ismaʿil, the Prophet ﷺ, was from them. And their marriage relation is that the Messenger of Allah ﷺ took a concubine from among them." Ibn Lahiʿah said: "The mother of Ismaʿil is Hagar, from Umm al-ʿArab, a village that was before al-Faramā in Egypt. And the mother of Ibrahim is Māriyah, the concubine of the Prophet ﷺ, whom al-Muqawqis gave to him from Ḥafn, from the district of Anṣinā." Ibn Isḥāq said: Muḥammad b. Muslim b. ʿUbayd Allah b. Shihāb al-Zuhrī narrated to me that ʿAbd al-Raḥmān b. ʿAbd Allah b. Kaʿb b. Mālik al-Anṣārī, then al-Sulamī, narrated to him that the Messenger of Allah ﷺ said: "If you conquer Egypt, treat its people well, for they have a covenant (dhimmah) and a kinship (raḥim)." I said to Muḥammad b. Muslim al-Zuhrī: "What is the kinship that the Messenger of Allah ﷺ mentioned regarding them?" He said: "Hagar, the mother of Ismaʿil, was from them."

8. Sirat Ibn Hisham 8No grade recorded

   [ أَصْلُ الْعَرَبِ ] قَالَ ابْنُ هِشَامٍ: فَالْعَرَبُ كُلُّهَا مِنْ وَلَدِ إسْمَاعِيلَ وَقَحْطَانَ. وَبَعْضُ أَهْلِ الْيَمَنِ يَقُولُ: قَحْطَانُ مِنْ وَلَدِ إسْمَاعِيلَ، وَيَقُولُ: إسْمَاعِيلُ أَبُو الْعَرَبِ كُلِّهَا. قَالَ ابْنُ إسْحَاقَ: عَادُ بْنُ عَوْصِ بْنِ إرَمِ بْنِ سَامِ بْنِ نُوحٍ، وَثَمُودُ وَجُدَيْسٌ ابْنَا عَابِرِ، بْنِ إرَمِ بْنِ سَامِ بْنِ نُوحٍ، وطَسْمُ وَعِمْلَاقُ وَأُمَيْمُ بَنُو لَاوِذْ بْنِ سَامِ بْنِ نُوحٍ: عَرَبٌ كُلُّهُمْ. فَوَلَدَ نَابِتُ بْنُ إسْمَاعِيلَ: يَشْجُبَ بْنَ نَابِتٍ، فَوَلَدَ يَشْجُبُ: يَعْرُبَ بْنَ يَشْجُبَ، فَوَلَدَ يَعْرُبُ: تَيْرَحَ بْنَ يَعْرُبَ، فَوَلَدَ تَيْرَحُ: نَاحُورَ بْنَ تَيْرَحَ، فَوَلَدَ نَاحُورُ: مُقَوِّمَ بْنَ نَاحُورٍ، فَوَلَدَ مُقَوِّمُ: أُدَدَ بْنَ مُقَوِّمٍ، فَوَلَدَ أُدَدُ: عَدْنَانَ بْنَ أُدَدَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: عَدْنَانُ بْنُ أُدٍّ

   ✧ [The origin of the Arabs] Ibn Hisham said: The Arabs are all from the descendants of Ismaʿil and Qahtan. Some of the people of Yemen say: Qahtan is of the descendants of Ismaʿil, and they say: Ismaʿil is the father of all the Arabs. Ibn Ishaq said: ʿAd b. ʿAws b. Iram b. Sam b. Nuh, and Thamud and Judays, the two sons of ʿAbir b. Iram b. Sam b. Nuh, and Tasm, ʿImlaq, and Umaym, the sons of Lawidh b. Sam b. Nuh: all of them were Arabs. Nabt b. Ismaʿil begot Yashjub b. Nabt; Yashjub begot Yaʿrub b. Yashjub; Yaʿrub begot Tayrah b. Yaʿrub; Tayrah begot Nahur b. Tayrah; Nahur begot Muqawwim b. Nahur; Muqawwim begot Udad b. Muqawwim; Udad begot ʿAdnan b. Udad. Ibn Hisham said: It is also said: ʿAdnan b. Udd.

9. Sirat Ibn Hisham 9No grade recorded

   [ أَوْلَادُ عَدْنَانَ ] قَالَ ابْنُ إسْحَاقَ: فَمِنْ عَدْنَانَ تَفَرَّقَتْ الْقَبَائِلُ مِنْ وَلَدِ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، فَوَلَدَ عَدْنَانُ رَجُلَيْنِ: مَعَدَّ بْنَ عَدْنَانَ، وَعَكَّ بْنَ عَدْنَانَ. [ مَوْطِنُ عَكٍّ ] قَالَ ابْنُ هِشَامٍ: فَصَارَتْ عَكٌّ فِي دَارِ الْيَمَنِ، وَذَلِكَ أَنَّ عَكَّا تَزَوَّجَ فِي الْأَشْعَرِيِّينَ فَأَقَامَ فِيهِمْ، فَصَارَتْ الدَّارُ وَاللُّغَةُ وَاحِدَةً، وَالْأَشْعَرِيُّونَ بَنُو أَشْعَرَ بْنِ نَبْتِ بْنِ أُدَدَ بْنِ زَيْدِ بْنِ هُمَيْسِعِ بْنِ عَمْرِو بْنِ عَرِيبِ بْنِ يَشْجُبَ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ، وَيُقَالُ: أَشْعَرُ: نَبْتُ بْنُ أُدَدَ، وَيُقَالُ: أَشْعَرُ: ابْنُ مَالِكٍ. وَمَالِكٌ: مَذْحجُ بْنُ أُدَدَ بْنِ زَيْدِ بْنِ هُمَيْسِعِ. وَيُقَالُ أَشْعَرُ: ابْنُ سَبَأِ بْنِ يَشْجُبَ. وَأَنْشَدَنِي أَبُو مُحْرِزٍ خَلَفٌ الْأَحْمَرُ وَأَبُو عُبَيْدَةَ، لِعَبَّاسِ بْنِ مِرْدَاسٍ، أَحَدِ بَنِي سُلَيْمِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ، يَفْخَرُ بِعَكِّ: وَعَكُّ بْنُ عَدْنَانَ الَّذِينَ تَلَقَّبُوا بِغَسَّانِ حَتَّى طُرِّدُوا كُلَّ مَطْرِدِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَغَسَّانُ: مَاءٌ بِسَدِّ مَأْرِبَ بِالْيَمَنِ، كَانَ شِرْبًا لِوَلَدِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ فَسُمُّوا بِهِ، وَيُقَالُ: غَسَّانُ: مَاءٌ بِالْمُشَلَّلِ قَرِيبٌ مِنْ الْجُحْفَةِ، وَاَلَّذِينَ شَرِبُوا مِنْهُ فَسُمُّوا بِهِ قَبَائِلُ مِنْ وَلَدِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ بْنِ نَبْتِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ. قَالَ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ - وَالْأَنْصَارُ بَنُو الْأَوْسِ وَالْخَزْرَجِ، ابْنَيْ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ حَارِثَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ: إمَّا سَأَلْتِ فَإِنَّا مَعْشَرٌ نُجُبٌ الْأَسْدُ نِسْبَتُنَا وَالْمَاءُ غَسَّانُ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. فَقَالَتْ الْيَمَنُ: وَبَعْضُ عَكٍّ، وَهُمْ الَّذِينَ بِخُرَاسَانَ مِنْهُمْ، عَكُّ بْنُ عَدْنَانَ بْنِ عَبْدِ اللَّهِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَيُقَالُ: عُدْثَانَ بْنُ عَبْدِ اللَّهِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ

   ✧ [The sons of ʿAdnān] Ibn Isḥāq said: From ʿAdnān the tribes branched out from the offspring of Ismāʿīl b. Ibrāhīm (peace be upon them both), and ʿAdnān begot two men: Maʿadd b. ʿAdnān, and ʿAkk b. ʿAdnān. [The dwelling place of ʿAkk] Ibn Hishām said: So ʿAkk came to be in the abode of Yemen, and that was because ʿAkk married among the Ashʿariyyūn and settled among them, so the abode and the language became one. The Ashʿariyyūn are the Banū Ashʿar b. Nabit b. Udad b. Zayd b. Humaysiʿ b. ʿAmr b. ʿArīb b. Yashjub b. Zayd b. Kahlān b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān. It is also said: Ashʿar is Nabit b. Udad, and it is said: Ashʿar is Ibn Mālik. And Mālik is Madhḥij b. Udad b. Zayd b. Humaysiʿ. And it is said: Ashʿar is Ibn Sabaʾ b. Yashjub. Abū Muḥriz Khalaf al-Aḥmar and Abū ʿUbaydah recited to me, from ʿAbbās b. Mirdās, one of the Banū Sulaym b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān, boasting of ʿAkk: And ʿAkk b. ʿAdnān, the ones who were surnamed Ghassān, until they were driven away in every direction. This verse is in a qaṣīdah of his. And Ghassān is a water at the dam of Maʾrib in Yemen; it was a watering place for the offspring of Māzin b. al-Asd b. al-Ghawth, so they were named after it. It is also said: Ghassān is a water at al-Mushallal, near al-Juḥfah, and those who drank from it, and so were named after it, are tribes from the offspring of Māzin b. al-Asd b. al-Ghawth b. Nabit b. Mālik b. Zayd b. Kahlān b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān. Ḥassān b. Thābit al-Anṣārī said—and the Anṣār are the Banū al-Aws and al-Khazraj, the two sons of Ḥārithah b. Thaʿlabah b. ʿAmr b. ʿĀmir b. Ḥārithah b. Imriʾ al-Qays b. Thaʿlabah b. Māzin b. al-Asd b. al-Ghawth: Either you asked, for we are a noble band; the lion is our lineage, and the water is Ghassān. This verse is in some verses of his. Then Yemen said: And some of ʿAkk, and they are those in Khurāsān, among them are ʿAkk b. ʿAdnān b. ʿAbd Allāh b. al-Asd b. al-Ghawth, and it is said: ʿUdthān b. ʿAbd Allāh b. al-Asd b. al-Ghawth.

10. Sirat Ibn Hisham 10No grade recorded

    [ أَوْلَادُ مَعَدٍّ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مَعَدُّ بْنُ عَدْنَانَ أَرْبَعَةَ نَفَرٍ: نِزَارَ بْنَ مَعَدٍّ، وَقُضَاعَةَ بْنَ مَعَدٍّ، وَكَانَ قُضَاعَةُ بِكْرَ مَعَدٍّ الَّذِي بِهِ يُكَنَّى فِيمَا يَزْعُمُونَ، وقُنُصُ بْنَ مَعَدٍّ، وَإِيَادَ بْنَ مَعَدٍّ. فَأَمَّا قُضَاعَةُ فَتَيَامَنَتْ إلَى حِمْيَرِ بْنِ سَبَأٍ - وَكَانَ اسْمُ سَبَأٍ عَبْدَ شَمْسٍ، وَإِنَّمَا سُمِّيَ سَبَأً، لِأَنَّهُ أَوَّلُ مَنْ سَبَى فِي الْعَرَبِ - ابْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ

    ✧ [The children of Maʿadd] Ibn Isḥāq said: Maʿadd b. ʿAdnān begot four persons: Nizār b. Maʿadd, Quḍāʿah b. Maʿadd—Quḍāʿah was the firstborn of Maʿadd, by whom he was given the kunyah, as they claim—Qunuṣ b. Maʿadd, and Iyād b. Maʿadd. As for Quḍāʿah, they went southwards to Ḥimyar b. Sabaʾ—the name of Sabaʾ was ʿAbd Shams; he was only called Sabaʾ because he was the first to take captives among the Arabs—son of Yashjub b. Yaʿrub b. Qaḥṭān.

11. Sirat Ibn Hisham 11No grade recorded

    [ قُضَاعَةُ ]: قَالَ ابْنُ هِشَامٍ: فَقَالَتْ الْيَمَنُ وَقُضَاعَةُ: قُضَاعَةُ بْنُ مَالِكِ بْنِ حِمْيَرَ. وَقَالَ عَمْرُو بْنُ مُرَّةَ الْجُهَنِيُّ، وَجُهَيْنَةُ بْنُ زَيْدِ بْنِ لَيْثِ بْنِ سَوْدِ بْنِ أَسْلَمَ بْنِ الْحَافِ بْنِ قُضَاعَةَ: نَحْنُ بَنُو الشَّيْخِ الْهِجَانِ الْأَزْهَرَ قُضَاعَةَ بْنَ مَالِكِ بْنِ حِمْيَرِ النَّسَبِ الْمَعْرُوفِ غَيْرِ الْمُنْكَرِ فِي الْحَجَرِ الْمَنْقُوشِ تَحْتَ الْمِنْبَرِ

    ✧ [Qudāʿah]: Ibn Hishām said: The Yemen and Qudāʿah said: Qudāʿah b. Mālik b. Ḥimyar. ʿAmr b. Murrah al-Juhanī—and Juhaynah is b. Zayd b. Layth b. Sawd b. Aslam b. al-Ḥāf b. Qudāʿah—said: We are the sons of the pure, bright elder, Qudāʿah b. Mālik b. Ḥimyar, of known lineage, not denied, in the inscribed stone beneath the pulpit.

12. Sirat Ibn Hisham 12No grade recorded

    [ قُنُصُ بْنُ مَعَدٍّ وَنَسَبُ النُّعْمَانِ بْنِ الْمُنْذِرِ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا قُنُصُ بْنُ مَعَدٍّ فَهَلَكَتْ بَقِيَّتُهُمْ - فِيمَا يَزْعُمُ نُسَّابُ مَعَدٍّ - وَكَانَ مِنْهُمْ النُّعْمَانُ بْنُ الْمُنْذِرِ مَلِكُ الْحِيرَةِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عَبْدِ اللَّهِ بْنِ شِهَابٍ الزُّهْرِيُّ: أَنَّ النُّعْمَانَ بْنَ الْمُنْذِرِ كَانَ مِنْ وَلَدِ قُنُصِ بْنِ مَعَدٍّ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: قَنَصَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ بْنِ الْمُغِيرَةِ بْنِ الْأَخْنَسِ، عَنْ شَيْخٍ مِنْ الْأَنْصَارِ مِنْ بَنِي زُرَيْقٍ أَنَّهُ حَدَّثَهُ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ حِينَ أُتِيَ بِسَيْفِ النُّعْمَانِ بْنِ الْمُنْذِرِ، دَعَا جُبَيْرَ بْنَ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ - وَكَانَ جُبَيْرُ مِنْ أَنْسَبِ قُرَيْشٍ لِقُرَيْشِ وَلِلْعَرَبِ قَاطِبَةً، وَكَانَ يَقُولُ: إنَّمَا أَخَذْتُ النَّسَبَ مِنْ أَبِي بَكْرٍ الصِّدِّيقِ ؓ، وَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ أَنْسَبَ الْعَرَبِ - فَسَلَّحَهُ إيَّاهُ، ثُمَّ قَالَ: مِمَّنْ كَانَ يَا جُبَيْرُ، النُّعْمَانُ بْنُ الْمُنْذِرِ ؟ فَقَالَ: كَانَ مِنْ أَشْلَاءِ قُنُصِ بْنِ مَعَدٍّ. قَالَ ابْنُ إسْحَاقَ: فَأَمَّا سَائِرُ الْعَرَبِ فَيَزْعُمُونَ أَنَّهُ كَانَ رَجُلًا مِنْ لَخْمٍ مِنْ وَلَدِ رَبِيعَةَ بْنِ نَصْرٍ، فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. [ نَسَبُ لَخْمِ بْنِ عَدِيٍّ ] قَالَ ابْنُ هِشَامٍ: لَخْمُ: ابْنُ عَدِيِّ بْنِ الْحَارِثِ بْنِ مُرَّةَ بْنِ أُدَدَ بْنِ زَيْدِ بْنِ هُمَيْسِعِ بْنِ عَمْرِو بْنِ عَرِيبِ بْنِ يَشْجُبَ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ، وَيُقَالُ: لَخْمُ: ابْنُ عَدِيِّ بْنِ عَمْرِو بْنِ سَبَأٍ، وَيُقَالُ: رَبِيعَةُ بْنُ نَصْرِ بْنِ أَبِي حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرٍ، وَكَانَ تَخَلَّفَ بِالْيَمَنِ بَعْدَ خُرُوجِ عَمْرِو بْنِ عَامِرٍ مِنْ الْيَمَنِ

    ✧ [Qunuṣ b. Maʿadd and the lineage of al-Nuʿmān b. al-Mundhir] Ibn Isḥāq said: As for Qunuṣ b. Maʿadd, the remainder of them perished—according to what the genealogists of Maʿadd claim—and from them was al-Nuʿmān b. al-Mundhir, king of al-Ḥīrah. Ibn Isḥāq said: Muḥammad b. Muslim b. ʿAbd Allāh b. Shihāb al-Zuhrī related to me that al-Nuʿmān b. al-Mundhir was of the descendants of Qunuṣ b. Maʿadd. Ibn Hishām said: It is also said Qanaṣ. Ibn Isḥāq said: Yaʿqūb b. ʿUtbah b. al-Mughīrah b. al-Akhnas related to me, from a shaykh of the Anṣār of the Banū Zurayq, that he related to him: that ʿUmar b. al-Khaṭṭāb ؓ, when the sword of al-Nuʿmān b. al-Mundhir was brought to him, summoned Jubayr b. Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf b. Quṣayy—and Jubayr was among the most knowledgeable of Quraysh regarding the genealogy of Quraysh and of the Arabs altogether, and he used to say: “I took genealogy only from Abū Bakr al-Ṣiddīq ؓ, and Abū Bakr al-Ṣiddīq was the most knowledgeable of the Arabs in genealogy”—and he armed him with it, then said: “Of whom was al-Nuʿmān b. al-Mundhir, O Jubayr?” He said: “He was of the remnants of Qunuṣ b. Maʿadd.” Ibn Isḥāq said: As for the rest of the Arabs, they claim that he was a man of Lakhm, of the descendants of Rabīʿah b. Naṣr. God knows best which of these was the case. [The lineage of Lakhm b. ʿAdī] Ibn Hishām said: Lakhm: ibn ʿAdī b. al-Ḥārith b. Murrah b. Udad b. Zayd b. Humaysiʿ b. ʿAmr b. ʿArīb b. Yashjub b. Zayd b. Kaḥlān b. Sabaʾ, and it is said: Lakhm: ibn ʿAdī b. ʿAmr b. Sabaʾ, and it is said: Rabīʿah b. Naṣr b. Abī Ḥārithah b. ʿAmr b. ʿĀmir, and he remained behind in Yemen after the departure of ʿAmr b. ʿĀmir from Yemen

13. Sirat Ibn Hisham 13No grade recorded

    أَمْرُ عَمْرِو بْنِ عَامِرٍ فِي خُرُوجِهِ مِنْ الْيَمَنِ [ وَقِصَّةُ سَدِّ مَأْرِبٍ ] وَكَانَ سَبَبُ خُرُوجِ عَمْرِو بْنِ عَامِرٍ مِنْ الْيَمَنِ - فِيمَا حَدَّثَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ - أَنَّهُ رَأَى جُرَذًا يَحْفِرُ فِي سَدِّ مَأْرِبٍ، الَّذِي كَانَ يَحْبِسُ عَلَيْهِمْ الْمَاءَ - فَيُصَرِّفُونَهُ حَيْثُ شَاءُوا مِنْ أَرْضِهِمْ، فَعَلِمَ أَنَّهُ لَا بَقَاءَ لِلسَّدِّ عَلَى ذَلِكَ، فَاعْتَزَمَ عَلَى النُّقْلَةِ مِنْ الْيَمَنِ، فَكَادَ قَوْمَهُ، فَأَمَرَ أَصْغَرَ وَلَدِهِ إذَا أَغْلَظَ لَهُ وَلَطَمَهُ أَنْ يَقُومَ إلَيْهِ فَيَلْطِمَهُ، فَفَعَلَ ابْنُهُ مَا أَمَرَهُ بِهِ، فَقَالَ عَمْرٌو: لَا أُقِيمُ بِبَلَدِ لَطَمَ وَجْهِي فِيهِ أَصْغَرُ وَلَدِي، وَعَرَضَ أَمْوَالَهُ. فَقَالَ أَشْرَافٌ مِنْ أَشْرَافِ الْيَمَنِ: اغْتَنِمُوا غَضْبَةَ عَمْرٍو، فَاشْتَرَوْا مِنْهُ أَمْوَالَهُ. وَانْتَقَلَ فِي وَلَدِهِ وَوَلَدِ وَلَدِهِ. وَقَالَتْ الْأَزْدُ: لَا نَتَخَلَّفُ عَنْ عَمْرِو بْنِ عَامِرٍ، فَبَاعُوا أَمْوَالَهُمْ، وَخَرَجُوا مَعَهُ، فَسَارُوا حَتَّى نَزَلُوا بِلَادَ عَكٍّ مُجْتَازِينَ يَرْتَادُونَ الْبُلْدَانَ، فَحَارَبَتْهُمْ عَكٌّ، فَكَانَتْ حَرْبُهُمْ سِجَالًا. فَفِي ذَلِكَ قَالَ عَبَّاسُ بْنُ مِرْدَاسٍ الْبَيْتَ الَّذِي كَتَبْنَا. ثُمَّ ارْتَحَلُوا عَنْهُمْ فَتَفَرَّقُوا فِي الْبُلْدَانِ، فَنَزَلَ آلُ جَفْنَةَ بْنِ عَمْرِو بْنِ عَامِرٍ الشَّامَ، وَنَزَلَتْ الْأَوْسُ وَالْخَزْرَجُ يَثْرِبَ، وَنَزَلَتْ خُزَاعَةُ مَرَّا، وَنَزَلَتْ أَزْدُ السَّرَاةَ، وَنَزَلَتْ أَزْدُ عَمَّانَ عُمَانَ. ثُمَّ أَرْسَلَ اللَّهُ تَعَالَى عَلَى السَّدِّ السَّيْلَ فَهَدَمَهُ، فَفِيهِ أَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى عَلَى رَسُولِهِ مُحَمَّدٍ ﷺ: لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ. وَالْعَرِمُ: السَّدُّ، وَاحِدَتُهُ: عَرِمَةٌ، فِيمَا حَدَّثَنِي أَبُو عُبَيْدَةَ. قَالَ الْأَعْشَى: أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلِ بْنِ هِنْبِ بْنِ أَفْصَى بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارِ بْنِ مَعَدٍّ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: أَفْصَى بْنِ دُعْمِيِّ بْنِ جَدِيلَةَ، وَاسْمُ الْأَعْشَى، مَيْمُونُ بْنُ قَيْسِ بْنِ جَنْدَلِ بْنِ شَرَاحِيلَ بْنِ عَوْفِ بْنِ سَعْدِ بْنِ ضُبَيْعَةَ بْنِ قَيْسِ بْنِ ثَعْلَبَةَ: وَفِي ذَاكَ لِلْمُؤْتَسِي أُسْوَةٌ ومارِبُ عَفَّى عَلَيْهَا العَرِمْ رُخَامٌ بَنَتْهُ لَهُمْ حِمْيرٌ إذَا جَاءَ مَوَّارُهُ لَمْ يَرِمْ فَأَرْوَى الزُّرُوعَ وَأَعْنَابَهَا عَلَى سَعَةٍ مَاؤُهُمْ إذْ قُسِمْ فَصَارُوا أَيَادَى مَا يَقْدِرُو نَ مِنْهُ عَلَى شُرْبِ طِفْلٍ فُطِمْ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ الثَّقَفِيُّ - وَاسْمُ ثَقِيفٍ قَسِيُّ بْنُ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدٍّ بْنِ عَدْنَانَ: مِنْ سَبَأِ الْحَاضِرِينَ مَأْرِبَ إذْ يَبْنُونَ مِنْ دُونِ سَيْلِهِ الْعَرِمَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَتُرْوَى لِلنَّابِغَةِ الْجَعْدِيِّ، وَاسْمُهُ قَيْسُ بْنُ عَبْدِ اللَّهِ أَحَدُ بَنِي جَعْدَةَ بْنِ كَعْبِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ وَهُوَ حَدِيثٌ طَوِيلٌ، مَنَعَنِي مِنْ اسْتِقْصَائِهِ مَا ذَكَرْتُ مِنْ الِاخْتِصَارِ

    ✧ The affair of ʿAmr b. ʿĀmir in his departure from Yemen [and the story of the Maʾrib dam]. The reason for ʿAmr b. ʿĀmir's departure from Yemen — according to what Abū Zayd al-Anṣārī related to me — was that he saw a rat digging in the Maʾrib dam, which used to hold back the water for them, so that they could divert it wherever they wished in their land. He knew that the dam would not endure that, so he resolved to move from Yemen. He tricked his people: he ordered his youngest son that if he was harsh to him and slapped him, that he should rise and slap him back. His son did what he ordered him to do. ʿAmr said: "I will not remain in a land where the youngest of my children slaps my face." He offered his wealth for sale. Some of the nobles of Yemen said: "Seize the opportunity of ʿAmr's anger," so they bought his wealth from him. He moved with his children and his children's children. The Azd said: "We will not remain behind from ʿAmr b. ʿĀmir," so they sold their wealth and departed with him. They traveled until they halted in the lands of ʿAkk, passing through and seeking suitable lands. ʿAkk fought them, and their war was alternating. In that regard ʿAbbās b. Mirdās said the verse which we have written. Then they departed from them and dispersed in the lands. The family of Jafnah b. ʿAmr b. ʿĀmir settled in Syria, the Aws and the Khazraj settled in Yathrib, Khuzāʿah settled in Marr, Azd al-Sarāh settled in al-Sarāh, and Azd ʿUmān settled in ʿUmān. Then God, may He be exalted, sent the flood upon the dam and destroyed it. Concerning that, God, blessed and exalted, revealed to His Messenger Muḥammad ﷺ: "Indeed there was for Sabaʾ in their dwelling place a sign: two gardens, on the right and on the left. 'Eat of the provision of your Lord and be grateful to Him. A good land and a forgiving Lord.' But they turned away, so We sent upon them the flood of the dam (sayl al-ʿarim)." Al-ʿarim is the dam, and its singular is ʿarimah, according to what Abū ʿUbaydah related to me. Al-Aʿshā said — Aʿshā of Banū Qays b. Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil b. Hinb b. Afṣā b. Jadīlah b. Asad b. Rabīʿah b. Nizār b. Maʿadd. Ibn Hishām said: And it is said: Afṣā b. Duʿmī b. Jadīlah. And the name of al-Aʿshā is Maymūn b. Qays b. Jandal b. Sharāḥīl b. ʿAwf b. Saʿd b. Ḍubayʿah b. Qays b. Thaʿlabah: "And in that for one who takes example is a lesson, And Maʾrib, the ʿarim has effaced it, Marble built for them by Ḥimyar, When its surging water came, it did not stay. It irrigated the crops and their vines, Their water was abundant when it was distributed. So they became hands that could not drink From it even enough for a weaned child." These verses are from a poem of his. And Umayyah b. Abī al-Ṣalt al-Thaqafī said — and the name of Thaqīf is Qasī b. Munabbih b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān: "From Sabaʾ, those present at Maʾrib, when they built, To hold back its flood, the ʿarim." This verse is from a poem of his. It is also related for al-Nābighah al-Jaʿdī, whose name is Qays b. ʿAbd Allāh, one of Banū Jaʿdah b. Kaʿb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin. It is a long account; I have been prevented from pursuing it exhaustively by the abridgment I have mentioned.

14. Sirat Ibn Hisham 14No grade recorded

    . [ أَمْرُ رَبِيعَةَ بْنِ نَصْرِ مَلِكِ الْيَمَنِ ] [ وَقِصَّةُ شِقٍّ وَسَطِيحٍ الْكَاهِنَيْنِ مَعَهُ ] [ رُؤْيَا رَبِيعَةَ بْنِ نَصْرٍ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَبِيعَةُ بْنُ نَصْرٍ مَلِكُ الْيَمَنِ بَيْنَ أَضْعَافِ مُلُوكِ التَّبَابِعَةِ فَرَأَى رُؤْيَا هَالَتْهُ وَفَظِعَ بِهَا فَلَمْ يَدَعْ كَاهِنًا، وَلَا سَاحِرًا، وَلَا عَائِفًا وَلَا مُنَجِّمًا مِنْ أَهْلِ مَمْلَكَتِهِ إلَّا جَمَعَهُ إلَيْهِ، فَقَالَ لَهُمْ: إنِّي قَدْ رَأَيْتُ رُؤْيَا هَالَتْنِي، وَفَظِعْتُ بِهَا، فَأَخْبِرُونِي بِهَا وَبِتَأْوِيلِهَا، قَالُوا لَهُ: اُقْصُصْهَا عَلَيْنَا نُخْبِرْكَ بِتَأْوِيلِهَا، قَالَ: إنِّي إنْ أَخْبَرْتُكُمْ بِهَا لَمْ أَطْمَئِنَّ إلَى خَبَرِكُمْ عَنْ تَأْوِيلِهَا، فَإِنَّهُ لَا يَعْرِفُ تَأْوِيلَهَا إلَّا مَنْ عَرَفَهَا قَبْلَ أَنْ أُخْبِرَهُ بِهَا. فَقَالَ لَهُ رَجُلٌ مِنْهُمْ: فَإِنْ كَانَ الْمَلِكُ يُرِيدُ هَذَا فَلْيَبْعَثْ إلَى سَطِيحٍ وَشِقٍّ، فَإِنَّهُ لَيْسَ أَحَدٌ أَعْلَمَ مِنْهُمَا، فَهُمَا يُخْبِرَانِهِ بِمَا سَأَلَ عَنْهُ

    ✧. [The affair of Rabīʿah b. Naṣr, king of Yemen] [And the story of Shiqq and Saṭīḥ, the two soothsayers, with him] [The dream of Rabīʿah b. Naṣr] Ibn Isḥāq said: Rabīʿah b. Naṣr, king of Yemen, was among the earlier kings of the Tubbaʿs. He saw a dream that terrified him and alarmed him, so he left no soothsayer, sorcerer, diviner, or astrologer among the people of his kingdom but gathered them to him. He said to them: "I have seen a dream that terrified me and alarmed me. Tell me it and its interpretation." They said to him: "Relate it to us and we will tell you its interpretation." He said: "If I tell you it, I will not be assured of your report about its interpretation, for only one who knew it before I told him would know its interpretation." A man among them said to him: "If the king desires this, let him send to Saṭīḥ and Shiqq, for there is no one more knowledgeable than the two of them. They will inform him of what he asked about."

15. Sirat Ibn Hisham 15No grade recorded

    [ نَسَبُ سَطِيحٍ وَشِقٍّ ] وَاسْمُ سَطِيحٍ رَبِيعُ بْنُ رَبِيعَةَ بْنِ مَسْعُودِ بْنِ مَازِنِ بْنِ ذِئْبِ بْنِ عَدِيِّ بْنِ مَازِنِ غَسَّانَ. وَشِقٌّ: ابْنُ صَعْبِ بْنُ يَشْكُرَ بْنِ رُهْمِ بْنِ أَفْرَكَ بْنِ قَسْرِ بْنِ عَبْقَرَ بْنِ أَنْمَارِ بْنِ نِزَارٍ، وَأَنْمَارُ أَبُو بَجِيلَةَ وَخَثْعَمَ. [ نَسَبُ بَجِيلَةَ ] قَالَ ابْنُ هِشَامٍ: وَقَالَتْ: الْيَمَنُ وَبَجِيلَةُ: ( بَنُو ) أَنْمَارِ: بْنِ إرَاشِ بْنِ لِحْيَانَ بْنِ عَمْرِو بْنِ الْغَوْثِ بْنِ نَبْتِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ: وَيُقَالُ: إرَاشُ بْنُ عَمْرِو بْنِ لِحْيَانَ بْنِ الْغَوْثِ. وَدَارُ بَجِيلَةَ وَخَثْعَمَ يَمَانِيَّةٌ

    ✧ [The lineage of Saṭīḥ and Shiqq] The name of Saṭīḥ was Rabīʿ b. Rabīʿah b. Masʿūd b. Māzin b. Dhiʾb b. ʿAdī b. Māzin Ghassān. And Shiqq: son of Ṣaʿb b. Yashkur b. Ruhm b. Afrak b. Qasr b. ʿAbqar b. Anmār b. Nizār, and Anmār is the father of Bajīlah and Khathʿam. [The lineage of Bajīlah] Ibn Hishām said: And they said: Yemen and Bajīlah: (Banū) Anmār: son of Irāsh b. Liḥyān b. ʿAmr b. al-Ghawth b. Nabt b. Mālik b. Zayd b. Kaḥlān b. Sabaʾ: and it is said: Irāsh b. ʿAmr b. Liḥyān b. al-Ghawth. And the abode of Bajīlah and Khathʿam is Yemenite.

16. Sirat Ibn Hisham 16No grade recorded

    [ رَبِيعَةُ بْنُ نَصْرٍ وَسَطِيحٌ ] قَالَ ابْنُ إسْحَاقَ: فَبَعَثَ إلَيْهِمَا، فَقَدِمَ عَلَيْهِ سَطِيحٌ قَبْلَ شِقٍّ، فَقَالَ لَهُ: إنِّي رَأَيْتُ رُؤْيَا هَالَتْنِي وَفَظِعْتُ بِهَا، فَأَخْبِرْنِي بِهَا، فَإِنَّكَ إنْ أَصَبْتَهَا أَصَبْتَ تَأْوِيلَهَا. قَالَ أَفْعَلُ، رَأَيْتُ حُمَمَهُ خَرَجَتْ مِنْ ظُلُمِهِ، فَوَقَعَتْ بِأَرْضِ تُهَمِهِ، فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ جُمْجُمَهُ، فَقَالَ لَهُ الْمَلِكُ: مَا أَخْطَأْتَ مِنْهَا شَيْئًا يَا سَطِيحٌ، فَمَا عِنْدَكَ فِي تَأْوِيلِهَا ؟ فَقَالَ: أَحْلِفُ بِمَا بَيْنَ الْحَرَّتَيْنِ مِنْ حَنَشٍ، لَتَهْبِطَنَّ أَرْضَكُمْ الْحَبَشُ، فَلَتَمْلِكَنَّ مَا بَيْنَ أَبْيَنَ إلَى جُرَشَ، فَقَالَ لَهُ الْمَلِكُ: وَأَبِيكَ يَا سَطِيحُ، إنَّ هَذَا لَنَا لَغَائِظٌ مُوجِعٌ، فَمَتَى، هُوَ كَائِنٌ ؟ أَفِي زَمَانِي هَذَا، أَمْ بَعْدَهُ ؟ قَالَ: لَا، بَلْ بَعْدَهُ بِحِينِ، أَكْثَرَ مِنْ سِتِّينَ أَوْ سَبْعِينَ، يَمْضِينَ مِنْ السِّنِينَ قَالَ: أَفَيَدُومُ ذَلِكَ مِنْ مُلْكِهِمْ أَمْ يَنْقَطِعُ ؟ قَالَ: لَا، بَلْ يَنْقَطِعُ لِبِضْعِ وَسَبْعِينَ مِنْ السِّنِينَ، ثُمَّ يُقْتَلُونَ وَيَخْرُجُونَ مِنْهَا هَارِبِينَ، قَالَ: وَمَنْ يَلِي مِنْ ذَلِكَ مِنْ قَتْلِهِمْ وَإِخْرَاجِهِمْ ؟ قَالَ: يَلِيهِ إرَمُ ( بْنُ ) ذِي يَزَنَ، يَخْرُجُ عَلَيْهِمْ مِنْ عَدَنَ، فَلَا يَتْرُكُ أَحَدًا مِنْهُمْ بِالْيَمَنِ، قَالَ: أَفَيَدُومُ ذَلِكَ مِنْ سُلْطَانِهِ، أَمْ يَنْقَطِعُ ؟ قَالَ: لَا، بَلْ يَنْقَطِعُ، قَالَ: وَمَنْ يَقْطَعُهُ ؟ قَالَ: نَبِيٌّ زَكِيٌّ، يَأْتِيهِ الْوَحْيُ مِنْ قِبَلِ الْعَلِيِّ، قَالَ: وَمِمَّنْ هَذَا النَّبِيُّ ؟ قَالَ: رَجُلٌ مِنْ وَلَدِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ، يَكُونُ الْمُلْكُ فِي قَوْمِهِ إلَى آخِرِ الدَّهْرِ ؟ قَالَ: وَهَلْ لِلدَّهْرِ مِنْ آخِرٍ ؟ قَالَ: نَعَمْ، يَوْمٌ يُجْمَعُ فِيهِ الْأَوَّلُونَ وَالْآخِرُونَ يَسْعَدُ فِيهِ الْمُحْسِنُونَ وَيَشْقَى فِيهِ الْمُسِيئُونَ قَالَ: أَحَقٌّ مَا تُخْبِرُنِي ؟ قَالَ: نَعَمْ، وَالشَّفَقُ وَالْغَسَقُ، وَالْفَلَقُ إذَا اتَّسَقَ إنَّ مَا أَنْبَأْتُكَ بِهِ لَحَقٌّ

    ✧ Ibn Isḥāq said: He sent for them, and Saṭīḥ came to him before Shiqq. He said to him: “I have seen a vision that terrified me and alarmed me, so tell me about it, for if you get it right, you will get its interpretation right.” He said: “I shall. I saw a live coal come out of darkness, and it fell upon the land of Tihāmah, and it devoured every creature with a skull.” The king said to him: “You have not erred in anything of it, O Saṭīḥ. So what do you have regarding its interpretation?” He said: “I swear by what lies between the two ḥarrahs of serpents: the Abyssinians will certainly descend upon your land, and they will possess what lies between Abyan and Jurash.” The king said to him: “By your father, O Saṭīḥ, this is indeed grievous and painful to us. So when will it be? In this time of mine, or after it?” He said: “No, rather after it by a time, more than sixty or seventy years passing.” He said: “Will that dominion of theirs last, or will it be cut off?” He said: “No, rather it will be cut off after some and seventy years; then they will be killed and will depart from it fleeing.” He said: “Who will take charge of that slaying of them and expelling them?” He said: “Iram b. Dhī Yazan will take charge of it, going out against them from ʿAdan, and he will not leave a single one of them in Yemen.” He said: “Will that authority of his last, or will it be cut off?” He said: “No, rather it will be cut off.” He said: “Who will cut it off?” He said: “A pure prophet, to whom the revelation will come from before the Most High.” He said: “From whom is this prophet?” He said: “A man from the descendants of Ghālib b. Fihr b. Mālik b. al-Naḍr; kingship will be among his people until the end of time.” He said: “Is there an end to time?” He said: “Yes, a day in which the first and the last will be gathered, in which the doers of good will be happy and the doers of evil will be wretched.” He said: “Is what you tell me true?” He said: “Yes, by the twilight and the dusk, and the dawn when it is fully formed: what I have told you is true.”

17. Sirat Ibn Hisham 17No grade recorded

    [ رَبِيعَةُ بْنُ نَصْرٍ وَشِقٌّ ] ثُمَّ قَدِمَ عَلَيْهِ شِقٌّ، فَقَالَ لَهُ كَقَوْلِهِ لِسَطِيحِ، وَكَتَمَهُ مَا قَالَ سَطِيحٌ، لِيَنْظُرَ أَيَتَّفِقَانِ أَمْ يَخْتَلِفَانِ، فَقَالَ: نَعَمْ، رَأَيْتُ حُمَمَهُ، خَرَجَتْ مِنْ ظُلُمِهِ، فَوَقَعَتْ بَيْنَ رَوْضَةٍ وَأَكَمَهْ، فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ نَسَمَهْ. قَالَ: فَلَمَّا قَالَ لَهُ ذَلِكَ، وَعَرَفَ أَنَّهُمَا قَدْ اتَّفَقَا وَأَنَّ قَوْلَهُمَا وَاحِدٌ إلَّا أَنَّ سَطِيحًا قَالَ: وَقَعَتْ بِأَرْضِ تَهَمَهْ، فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ جُمْجُمَهُ وَقَالَ شِقٌّ: وَقَعَتْ بَيْنَ رَوْضَةٍ وَأَكَمَهْ، فَأَكَلَتْ مِنْهَا كُلَّ ذَاتِ نَسَمَهْ. فَقَالَ لَهُ الْمَلِكُ: مَا أَخْطَأْتَ يَا شِقُّ مِنْهَا شَيْئًا، فَمَا عِنْدَكَ فِي تَأْوِيلِهَا ؟ قَالَ: أَحْلِفُ بِمَا بَيْنَ الْحَرَّتَيْنِ مِنْ إنْسَانٍ، لَيَنْزِلَنَّ أَرْضَكُمْ السُّودَانُ، فَلَيَغْلِبُنَّ عَلَى كُلِّ طَفْلَةِ الْبَنَانِ، وَلَيَمْلِكُنَّ مَا بَيْنَ أَبْيَنَ إلَى نَجْرَانَ. فَقَالَ لَهُ الْمَلِكُ: وَأَبِيكَ يَا شِقُّ، إنَّ هَذَا لَنَا لَغَائِظٌ مُوجِعٌ، فَمَتَى هُوَ كَائِنٌ ؟ أَفِي زَمَانِي، أَمْ بَعْدَهُ ؟ قَالَ: لَا، بَلْ بَعْدَهُ بِزَمَانِ، ثُمَّ يَسْتَنْقِذُكُمْ مِنْهُمْ عَظِيمٌ ذُو شَأْنٍ، وَيُذِيقُهُمْ أَشَدَّ الْهَوَانِ، قَالَ: وَمَنْ هَذَا الْعَظِيمُ الشَّانِ ؟ قَالَ: غُلَامٌ لَيْسَ بِدَنِيِّ، وَلَا مُدَنٍّ، يَخْرُجُ عَلَيْهِمْ مِنْ بَيْتِ ذِي يَزَنَ، ( فَلَا يَتْرُكُ أَحَدًا مِنْهُمْ بِالْيَمَنِ )، قَالَ: أَفَيَدُومُ سُلْطَانُهُ، أَمْ يَنْقَطِعُ ؟ قَالَ: بَلْ يَنْقَطِعُ بِرَسُولِ مُرْسَلٍ يَأْتِي بِالْحَقِّ وَالْعَدْلِ، بَيْنَ أَهْلِ الدِّينِ وَالْفَضْلِ، يَكُونُ الْمُلْكُ فِي قَوْمِهِ إلَى يَوْمِ الْفَصْلِ: قَالَ: وَمَا يَوْمُ الْفَصْلِ ؟ قَالَ: يَوْمٌ تُجْزَى فِيهِ الْوُلَاةُ، وَيُدْعَى فِيهِ مِنْ السَّمَاءِ بِدَعَوَاتِ، يَسْمَعُ مِنْهَا الْأَحْيَاءُ وَالْأَمْوَاتُ، وَيُجْمَعُ فِيهِ بَيْنَ النَّاسِ لِلْمِيقَاتِ، يَكُونُ فِيهِ لِمَنْ اتَّقَى الْفَوْزُ وَالْخَيْرَاتُ، قَالَ: أَحَقٌّ مَا تَقُولُ ؟ قَالَ: إي وَرَبِّ السَّمَاءِ وَالْأَرْضِ، وَمَا بَيْنَهُمَا مِنْ رَفْعٍ وَخَفْضٍ، إنَّ مَا أَنْبَأْتُكَ بِهِ لَحَقٌّ مَا فِيهِ أَمْضِ. قَالَ ابْنُ هِشَامٍ: أَمْضِ: يَعْنِي شَكَّا، هَذَا بِلُغَةِ حِمْيَرَ، وَقَالَ أَبُو عَمْرٍو: أَمْضِ أَيْ بَاطِلٌ. [ هِجْرَةُ رَبِيعَةَ بْنِ نَصْرٍ إلَى الْعِرَاقِ ] فَوَقَعَ فِي نَفْسِ رَبِيعَةَ بْنِ نَصْرٍ مَا قَالَا. فَجَهَّزَ بَنِيهِ وَأَهْلَ بَيْتِهِ إلَى الْعِرَاقِ بِمَا يُصْلِحُهُمْ، وَكَتَبَ لَهُمْ إلَى مَلِكٍ مِنْ مُلُوكِ فَارِسَ يُقَالُ لَهُ سَابُورُ بْنُ خُرَّزاذَ، فَأَسْكَنَهُمْ الْحِيرَةَ

    ✧ [Rabiʿah b. Nasr and Shiqq] Then Shiqq came to him, and he said to him the like of what he had said to Satiḥ, concealing from him what Satiḥ had said, to see whether they would agree or differ. He said: “Yes, I saw coals of fire, coming out of darkness, falling between a meadow and a hill, and they ate from it every creature with breath.” He said: When he said that to him, and he knew that they had agreed and that their statement was one, except that Satiḥ had said: “It fell in the land of Tihāmah, and it ate from it every creature with a skull,” while Shiqq said: “It fell between a meadow and a hill, and it ate from it every creature with breath.” The king said to him: “You have not missed anything of it, O Shiqq. What do you have concerning its interpretation?” He said: “I swear by what lies between the two ḥarrahs of any human, the blacks will surely descend upon your land, and they will surely prevail over every tender-fingered one, and they will surely possess what lies between Abyan and Najrān.” The king said to him: “By your father, O Shiqq, this is grievous and painful to us. When will it be? In my time, or after it?” He said: “No, rather after it by a time. Then a great one of importance will rescue you from them, and make them taste the severest humiliation.” He said: “And who is this great one of importance?” He said: “A boy, neither base nor mean, who will come out against them from the house of Dhū Yazan, and he will not leave any one of them in Yemen.” He said: “Will his dominion endure, or will it be cut off?” He said: “Rather it will be cut off by a sent messenger who will bring truth and justice, among the people of religion and excellence. The kingdom will be among his people until the Day of Decision.” He said: “And what is the Day of Decision?” He said: “A day in which governors are recompensed, and in which calls are made from heaven with summonses, heard by the living and the dead, and in which people are gathered together for the appointed time, in which will be for the God-fearing success and blessings.” He said: “Is what you say true?” He said: “Yes, by the Lord of the heaven and the earth, and what is between them of elevation and descension, indeed what I have told you is true; there is no falsehood in it.” Ibn Hishām said: amḍi means doubt; this is in the language of Ḥimyar. Abū ʿAmr said: amḍi means false. [The migration of Rabiʿah b. Naṣr to Iraq] Then what they had said fell into the soul of Rabiʿah b. Naṣr. So he equipped his sons and his household for Iraq with what would set them aright, and he wrote for them to a king of the kings of Persia called Sābūr b. Khurrazādh, and he settled them in al-Ḥīrah.

18. Sirat Ibn Hisham 18No grade recorded

    [ نَسَبُ النُّعْمَانِ بْنِ الْمُنْذِرِ ] فَمِنْ بَقِيَّةِ وَلَدِ رَبِيعَةَ بْنِ نَصْرٍ النُّعْمَانُ بْنُ الْمُنْذِرِ، فَهُوَ فِي نَسَبِ الْيَمَنِ وَعِلْمِهِمْ النُّعْمَانُ بْنُ الْمُنْذِرِ بْنِ النُّعْمَانِ بْنِ الْمُنْذِرِ بْنِ عَمْرِو بْنِ عَدِيِّ بْنِ رَبِيعَةَ بْنِ نَصْرٍ، ذَلِكَ الْمَلِكُ. قَالَ ابْنُ هِشَامٍ: النُّعْمَانُ بْنُ الْمُنْذِرِ بْنِ الْمُنْذِرِ، فِيمَا أَخْبَرَنِي خَلَفٌ الْأَحْمَرُ

    ✧ [THE LINEAGE OF AL-NUʿMĀN B. AL-MUNDHIR] From the remainder of the children of Rabīʿah b. Naṣr is al-Nuʿmān b. al-Mundhir. He is, in the genealogy of Yemen and their knowledge, al-Nuʿmān b. al-Mundhir b. al-Nuʿmān b. al-Mundhir b. ʿAmr b. ʿAdī b. Rabīʿah b. Naṣr, that king. Ibn Hishām said: Al-Nuʿmān b. al-Mundhir b. al-Mundhir, according to what Khalaf al-Aḥmar informed me.

19. Sirat Ibn Hisham 19No grade recorded

    اسْتِيلَاءُ أَبِي كَرِبٍ تُبَّانَ أَسْعَدَ عَلَى مَلِكِ الْيَمَنِ [ وَغَزْوِهِ إلَى يَثْرِبَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا هَلَكَ رَبِيعَةُ بْنُ نَصْرٍ رَجَعَ مُلْكُ الْيَمَنِ كُلُّهُ إلَى حَسَّانِ بْنِ تُبَّانَ أَسْعَدَ أَبِي كَرِبٍ - وَتُبَّانُ أَسْعَدُ هُوَ تُبَّعٌ الْآخِرُ - ابْنُ كُلِي كَرِبِ بْنِ زَيْدٍ، وَزَيْدٌ هُوَ تُبَّعٌ الْأَوَّلُ بْنُ عَمْرِو ذِي الْأَذْعَارِ بْنِ أَبْرَهَةَ ذِي الْمَنَارِ بْنِ الرِّيشِ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ الرَّائِشُ - قَالَ ابْنُ إسْحَاقَ: ابْنَ عَدِيِّ بْنِ صَيْفِيِّ بْنِ سَبَأٍ الْأَصْغَرِ بْنِ كَعْبٍ، كَهْفِ الظُّلْمِ، بْنِ زَيْدِ بْنِ سَهْلِ بْنِ عَمْرِو بْنِ قَيْسِ بْنِ مُعَاوِيَةَ بْنِ جُشَمَ بْنِ عَبْدِ شَمْسِ بْنِ وَائِلِ بْنِ الْغَوْثِ بْنِ قَطَنِ بْنِ عَرِيبِ بْنِ زُهَيْرِ بْنِ أَيْمَنَ بْنِ الهُمَيْسِعِ بْنِ العَرَنجَج، والعَرَنْجَجُ: حِمْيَرُ بْنُ سَبَأٍ الْأَكْبَرِ بْنِ يَعْرُبَ بْنِ يَشْجُبَ بْنِ قَحْطَانَ. قَالَ ابْنُ هِشَامٍ: يَشْجُبُ: ابْنُ يَعْرُبَ بْنِ قَحْطَانَ.

    ✧ The takeover by Abi Karib Tubbaʿ Asʿad of the kingship of Yemen [and his expedition to Yathrib], and the return of the entire kingship of Yemen to Hassan b. Tubbaʿ Asʿad Abi Karib. Ibn Ishaq said: When Rabiʿah b. Nasr perished, the entire kingship of Yemen returned to Hassan b. Tubban Asʿad Abi Karib — and Tubban Asʿad is the latter Tubbaʿ — son of Kuli Karib b. Zayd, and Zayd is the first Tubbaʿ, son of ʿAmr Dhu al-Adhʿar b. Abrahah Dhu al-Manar b. al-Rish — Ibn Hisham said: and he is called al-Raʾish — Ibn Ishaq said: son of ʿAdiyy b. Sayfiyy b. Sabaʾ al-Asghar b. Kaʿb, Kahf al-Zulm, b. Zayd b. Sahl b. ʿAmr b. Qays b. Muʿawiyah b. Jusham b. ʿAbd Shams b. Waʾil b. al-Ghawth b. Qatan b. ʿArib b. Zuhayr b. Ayman b. al-Humaysiʿ b. al-ʿAranjaj, and al-ʿAranjaj is Himyar b. Sabaʾ al-Akbar b. Yaʿrub b. Yashjub b. Qahtan. Ibn Hisham said: Yashjub: son of Yaʿrub b. Qahtan.

20. Sirat Ibn Hisham 21No grade recorded

    [ سَبَبُ قِتَالِ تُبَّانَ لِأَهْلِ الْمَدِينَةِ ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ رَجُلٌ مِنْ بَنِي عَدِيِّ بْنِ النَّجَّارِ، يُقَالُ لَهُ أَحْمَرُ. عَدَا عَلَى رَجُلٍ مِنْ أَصْحَابِ تُبَّعٍ حِينَ نَزَلَ بِهِمْ فَقَتَلَهُ، وَذَلِكَ أَنَّهُ وَجَدَهُ فِي عَذْقٍ لَهُ يَجُدُّهُ فَضَرَبَهُ بِمِنْجَلِهِ فَقَتَلَهُ، وَقَالَ: إنَّمَا التَّمْرُ لِمَنْ أَبَّرَهُ. فَزَادَ ذَلِكَ تُبَّعًا حَنَقًا عَلَيْهِمْ، فَاقْتَتَلُوا. فَتَزْعُمُ الْأَنْصَارُ أَنَّهُمْ كَانُوا يُقَاتِلُونَهُ بِالنَّهَارِ، وَيَقْرُونَهُ بِاللَّيْلِ، فَيُعْجِبُهُ ذَلِكَ مِنْهُمْ، وَيَقُولُ: وَاَللَّهِ إنَّ قَوْمَنَا لَكِرَامٌ

    ✧ [The reason for Tubbaʿ's fighting the people of Madinah] Ibn Isḥāq said: There was a man of the Banū ʿAdī b. al-Najjār called Aḥmar. He attacked a man of Tubbaʿ's companions when he halted among them and killed him. That was because he found him in one of his palm clusters cutting it, so he struck him with his sickle and killed him, and said: Dates belong only to him who pollinates them. That increased Tubbaʿ's rancor against them, and they fought. The Anṣār claim that they used to fight him by day and honor him as a guest by night, and he admired that of them, and would say: By God, our people are indeed noble.

21. Sirat Ibn Hisham 22No grade recorded

    [ انْصِرَافُ تُبَّانَ عَنْ إهْلَاكِ الْمَدِينَةِ، وَشِعْرُ خَالِدٍ فِي ذَلِكَ ] فَبَيْنَا تُبَّعٌ عَلَى ذَلِكَ مِنْ قِتَالِهِمْ، إذْ جَاءَهُ حَبْرَانِ مِنْ أَحْبَارِ الْيَهُودِ مِنْ بَنِي قُرَيْظَةَ - وَقُرَيْظَةُ وَالنَّضِيرُ وَالنَّجَّامُ وَعَمْرٌو، وَهُوَ هَدَلُ، بَنُو الْخَزْرَجِ بْنِ الصَّرِيحِ بْنِ التَّوْءَمَانِ بْنِ السِّبْطِ بْنِ الْيَسَعَ بْنِ سَعْدِ بْنِ لَاوِيِّ بْنِ خَيْرِ بْنِ النَّجَّامِ بْنِ تَنْحُومَ بْنِ عَازَرِ بْنِ عُزْرَى بْنِ هَارُونَ بْنِ عِمْرَانَ بْنِ يَصْهَرَ بْنِ قَاهِثِ ابْنِ لَاوَى بْنِ يَعْقُوبَ، وَهُوَ إسْرَائِيلُ بْنُ إسْحَاقَ بْنِ إبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ، صَلَّى اللَّهُ عَلَيْهِمْ - عَالِمَانِ رَاسِخَانِ فِي الْعِلْمِ حِينَ سَمِعَا بِمَا يُرِيدُ مِنْ إهْلَاكِ الْمَدِينَةِ وَأَهْلِهَا. فَقَالَا لَهُ: أَيُّهَا الْمَلِكُ، لَا تَفْعَلْ فَإِنَّكَ إنْ أَبَيْتَ إلَّا مَا تُرِيدُ حِيلَ بَيْنَكَ وَبَيْنَهَا وَلَمْ نَأْمَنْ عَلَيْكَ عَاجِلَ الْعُقُوبَةِ، فَقَالَ لَهُمَا: وَلِمَ ذَلِكَ ؟ فَقَالَا: هِيَ مُهَاجَرُ نَبِيٍّ يَخْرُجُ مِنْ هَذَا الْحَرَمِ مِنْ قُرَيْشٍ فِي آخِرِ الزَّمَانِ، تَكُونُ دَارَهُ وَقَرَارَهُ، فَتَنَاهَى عَنْ ذَلِكَ. وَرَأَى أَنَّ لَهُمَا عِلْمًا، وَأَعْجَبَهُ مَا سَمِعَ مِنْهُمَا، فَانْصَرَفَ عَنْ الْمَدِينَةِ - وَاتَّبَعَهُمَا عَلَى دِينِهِمَا. فَقَالَ خَالِدُ بْنُ عَبْدِ الْعُزَّى بْنِ غَزِيَّةَ بْنِ عَمْرِو ( ابْنِ عَبْدِ ) بْنِ عَوْفِ بْنِ غُنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ يَفْخَرُ بِعَمْرِو بْنِ طَلَّةَ: أَصَحَّا أَمْ قَدْ نَهَى ذُكَرَهْ أَمْ قَضَى مِنْ لَذَّةٍ وَطَرَهْ أَمْ تَذَكَّرْتَ الشَّبَابَ وَمَا ذِكْرُكَ الشَّبَابَ أَوْ عُصُرَهْ إنَّهَا حَرْبٌ رَبَاعِيَةٌ مِثْلُهَا أَتَى الْفَتَى عِبَرَهْ فَاسْأَلَا عِمْرَانَ أَوْ أَسَدًا إذْ أَتَتْ عَدْوًا مَعَ الزُّهَرَهْ فَيْلَقٌ فِيهَا أَبُو كَرِبٍ سُبَّغٌ أَبْدَانُهَا ذَفِرَهْ ثُمَّ قَالُوا: مَنْ نَؤُمُّ بِهَا أَبَنِي عَوْفٍ أَمْ النَّجَرَهْ بَلْ بَنِي النَّجَّارِ إنَّ لَنَا فِيهِمْ قَتْلَى وَإِنَّ تِرَهْ فَتَلَقَّتْهُمْ مُسَايِفَةٌ مُدُّهَا كَالغَبْيَةِ النَّثِرَهْ فِيهِمْ عَمْرُو بْنُ طَلَّةَ مَلَّى الْإِلَهُ قَوْمَهُ عُمُرَهْ سَيْدٌ سَامِي الْمُلُوكِ وَمَنْ رَامَ عَمْرًا لَا يَكُنْ قَدَرَهْ وَهَذَا الْحَيُّ مِنْ الْأَنْصَارِ يَزْعُمُونَ أَنَّهُ إنَّمَا كَانَ حَنَقُ تُبَّعٍ عَلَى هَذَا الْحَيِّ مِنْ يَهُودَ الَّذِينَ كَانُوا بَيْنَ أَظْهُرِهِمْ، وَإِنَّمَا أَرَادَ هَلَاكَهُمْ فَمَنَعُوهُمْ مِنْهُ، حَتَّى انْصَرَفَ عَنْهُمْ، وَلِذَلِكَ قَالَ فِي شِعْرِهِ: حَنَقًا عَلَى سَبْطَيْنِ حَلَّا يَثْرِبَا أَوْلَى لَهُمْ بِعِقَابِ يَوْمٍ مُفْسِدِ قَالَ ابْنُ هِشَامٍ: الشِّعْرُ الَّذِي فِي هَذَا الْبَيْتِ مَصْنُوعٌ، فَذَلِكَ الَّذِي مَنَعَنَا مِنْ إثْبَاتِهِ

    ✧ [Tubbaʿ's departure from destroying Madinah, and the poetry of Khalid concerning that] While Tubbaʿ was thus engaged in fighting them, there came to him two rabbis from among the learned men of the Jews of Banu Qurayzah—Qurayzah, al-Nadir, al-Najjam, and ʿAmr, who is Hadal, are the Banu al-Khazraj b. al-Sarih b. al-Tawʾaman b. al-Sibt b. al-Yasaʿ b. Saʿd b. Lawi b. Khayr b. al-Najjam b. Tanhum b. ʿAzar b. ʿUzra b. Harun b. ʿImran b. Yashar b. Qahith b. Lawi b. Yaʿqub, who is Israʾil b. Ishaq b. Ibrahim, the Friend of the Merciful, may God bless them—two scholars deeply rooted in knowledge, when they heard of what he intended of destroying Madinah and its people. They said to him: "O king, do not do it. For if you insist on what you intend, you will be prevented from reaching it, and we do not assure you against swift punishment." He said to them: "And why is that?" They said: "It is the place of migration of a prophet who will come forth from this sanctuary, from Quraysh, at the end of time. It will be his home and his resting place." So he desisted from that. He saw that they possessed knowledge, and what he heard from them pleased him, so he turned away from Madinah and followed them in their religion. Then Khalid b. ʿAbd al-ʿUzza b. Ghaziyya b. ʿAmr b. ʿAbd b. ʿAwf b. Ghunm b. Malik b. al-Najjar said, boasting of ʿAmr b. Talla: "Has he become clear-headed, or has mention of it forbidden him, or has he fulfilled from pleasure his need? Or do you remember youth—and what is your remembrance of youth or its times? It is a war of the fourth age; like it the youth encounters lessons. Ask ʿImran or Asad when it came as an enemy with the Zahra. A mighty host in which Abu Karib was—ample were their bodies, strong-smelling. Then they said: 'Against whom shall we lead it? The Banu ʿAwf or the Najara?' Rather the Banu al-Najjar, for against them we have slain and a blood-price due. They met them with swords drawn, their flood like a scattered downpour. Among them was ʿAmr b. Talla—may God prolong his people's life. A lord, high among kings, and whoever seeks ʿAmr is not his equal." The people of this clan of the Ansar assert that Tubbaʿ's anger was only against this clan of the Jews who were living among them, and that he intended their destruction, but they prevented him from it until he turned away from them. Therefore he said in his poetry: "In anger against two tribes who dwelt in Yathrib— Better for them the punishment of a corrupting day." Ibn Hisham said: The poem containing this verse is fabricated, which is what prevented us from recording it.

22. Sirat Ibn Hisham 23No grade recorded

    [ اعْتِنَاقُ تُبَّانَ النصرانيَّةَ وَكِسْوَتُهُ الْبَيْتَ وَتَعْظِيمَهُ وَشِعْرُ سُبَيعَةَ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ تُبَّعٌ وَقَوْمُهُ أَصْحَابَ أَوْثَانٍ يَعْبُدُونَهَا، فَتَوَجَّهَ إلَى مَكَّةَ، وَهِيَ طَرِيقُهُ إلَى الْيَمَنِ، حَتَّى إذَا كَانَ بَيْنَ عُسْفانَ، وَأَمَجٍ، أَتَاهُ نَفَرٌ مِنْ هُذَيلِ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدٍّ، فَقَالُوا لَهُ: أَيُّهَا الْمَلِكُ، أَلَا نَدُلُّكَ عَلَى بَيْتِ مَالٍ دَاثِرٍ أَغَفَلَتْهُ الْمُلُوكُ قَبْلَكَ، فِيهِ اللُّؤْلُؤُ وَالزَّبَرْجَدُ وَالْيَاقُوتُ وَالذَّهَبُ وَالْفِضَّةُ قَالَ: بَلَى، قَالُوا: بَيْتٌ بِمَكَّةَ يَعْبُدُهُ أَهْلُهُ، وَيُصَلُّونَ عِنْدَهُ وَإِنَّمَا أَرَادَ الْهُذَلِيُّونَ هَلَاكَهُ بِذَلِكَ لِمَا عَرَفُوا مِنْ هَلَاكِ مَنْ أَرَادَهُ مِنْ الْمُلُوكِ وَبَغَى عِنْدَهُ. فَلَمَّا أَجْمَعَ لِمَا قَالُوا أَرْسَلَ إلَى الْحَبْرَيْنِ، فَسَأَلَهُمَا عَنْ ذَلِكَ، فَقَالَا لَهُ: مَا أَرَادَ الْقَوْمُ إلَّا هَلَاكَكَ وَهَلَاكَ جُنْدِكَ، مَا نَعْلَمُ بَيْتًا لِلَّهِ اتَّخَذَهُ فِي الْأَرْضِ لِنَفْسِهِ غَيْرَهُ وَلَئِنْ فَعَلْتَ مَا دَعَوْكَ إلَيْهِ لَتَهْلَكَنَّ وَلَيَهْلَكَنَّ مَنْ مَعَكَ جَمِيعًا - قَالَ: فَمَاذَا تَأْمُرَانِنِي أَنْ أَصْنَعَ إذَا أَنَا قَدِمْتُ عَلَيْهِ، قَالَا: تَصْنَعُ عِنْدَهُ مَا يَصْنَعُ أَهْلُهُ: تَطُوفُ بِهِ وَتُعَظِّمُهُ وَتُكْرِمُهُ وَتَحْلِقُ رَأْسَكَ عِنْدَهُ، وَتَذِلُّ لَهُ، حَتَّى تَخْرُجَ مِنْ عِنْدِهِ، قَالَ فَمَا يَمْنَعُكُمَا أَنْتُمَا مِنْ ذَلِكَ قَالَ: أَمَا وَاَللَّهِ إنَّهُ لَبَيْتُ أَبِينَا إبْرَاهِيمَ. وَإِنَّهُ لَكَمَا أَخْبَرْنَاكَ وَلَكِنَّ أَهْلَهُ حَالُوا بَيْنَنَا وَبَيْنَهُ بِالْأَوْثَانِ الَّتِي نَصَبُوهَا حَوْلَهُ وَبِالدِّمَاءِ الَّتِي يُهْرِقُونَ عِنْدَهُ، وَهُمْ نَجَسٌ أَهْلُ شِرْكٍ - أَوْ كَمَا قَالَا لَهُ - فَعَرَفَ نُصْحَهُمَا وَصِدْقَ حَدِيثِهِمَا فَقَرَّبَ النَّفَرَ مِنْ هُذَيْلٍ، فَقَطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ، ثُمَّ مَضَى حَتَّى قَدِمَ مَكَّةَ. فَطَافَ بِالْبَيْتِ وَنَحَرَ عِنْدَهُ، وَحَلَقَ رَأْسَهُ، وَأَقَامَ بِمَكَّةَ سِتَّةَ أَيَّامٍ - فِيمَا يَذْكُرُونَ - يَنْحَرُ بِهَا لِلنَّاسِ، وَيُطْعِمُ أَهْلَهَا وَيَسْقِيهِمْ الْعَسَلَ، وَأُرَى فِي الْمَنَامِ أَنْ يَكْسُوَ الْبَيْتَ، فَكَسَاهُ الْخَصَفَ، ثُمَّ أُرَى أَنْ يَكْسُوَهُ أَحْسَنَ مِنْ ذَلِكَ، فَكَسَاهُ الْمَعَافِرَ، ثُمَّ أُرَى أَنْ يَكْسُوَهُ أَحْسَنَ مِنْ ذَلِكَ، فَكَسَاهُ الْمُلَاءَ وَالْوَصَائِلَ، فَكَانَ تُبَّعٌ - فِيمَا يَزْعُمُونَ أَوَّلَ مَنْ كَسَا الْبَيْتَ، وَأَوْصَى بِهِ وُلَاتَهُ مِنْ جُرْهُمٍ، وَأَمَرَهُمْ بِتَطْهِيرِهِ وَأَلَّا يُقَرِّبُوهُ دَمًا وَلَا مِيتَةً وَلَا مِئْلَاةً، وَهِيَ الْمَحَايِضُ، وَجَعَلَ لَهُ بَابًا وَمِفْتَاحًا وَقَالَتْ سُبَيعَةُ بِنْتُ الْأَحَبِّ بْنِ زَبِينةَ بْنِ جَذِيمَةَ بْنِ عَوْفِ بْنِ نَصْرِ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ، وَكَانَتْ عِنْدَ عَبْدِ مَنَافِ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ، لِابْنِ لَهَا مِنْهُ يُقَالُ لَهُ خَالِدٌ، تُعَظِّمُ عَلَيْهِ حُرْمَةَ مَكَّةَ، وَتَنْهَاهُ عَنْ الْبَغْيِ فِيهَا، وَتَذْكُرُ تُبَّعًا وَتَذَلُّلَهُ لَهَا، وَمَا صَنَعَ بِهَا: أَبُنَيَّ لَا تَظْلِمْ بِمَكَّةَ لَا الصَّغِيرَ وَلَا الْكَبِيرْ وَاحْفَظْ مَحَارِمَهَا بُنَ يَّ وَلَا يَغُرَّنكَ الغَرورْ أَبُنَيَّ مَنْ يَظْلِمْ بِمَكَّةَ يَلْقَ أَطْرَافَ الشُّرورْ أَبُنَيَّ يُضْرَبْ وَجْهُهُ وَيَلُحْ بِخَدَّيْهِ السَّعيرْ أَبُنَيَّ قَدْ جَرَّبْتهَا فَوَجَدْتُ ظَالِمهَا يَبُورْ اللَّهُ أَمَّنَهَا وَمَا بُنِيَتْ بِعَرْصَتِهَا قُصورْ وَاَللَّهُ أَمَّنَ طَيْرَهَا وَالْعُصْمُ تَأْمَنُ فِي ثَبيرْ وَلَقَدْ غَزَاهَا تُبَّعٌ فَكَسَا بَنِيَّتَهَا الْحَبِيرْ وَأَذَلَّ رَبِّي مُلْكَهُ فِيهَا فَأَوْفَى بالنُّذُورْ يَمْشِي إلَيْهَا حَافِيًا بِفِنَائِهَا أَلْفَا بَعِيرْ وَيَظَلُّ يُطْعِمُ أَهْلَهَا لَحْمَ الْمَهَارَى والجَزورْ يَسْقِيهِمْ الْعَسَلَ الْمُصَفَّى وَالرَّحِيضَ مِنْ الشعيرْ وَالْفِيلُ أُهْلِكَ جَيْشُهُ يُرْمَوْنَ فِيهَا بِالصُّخُورْ وَالْمُلْكَ فِي أَقْصَى الْبِلَا دِ وَفِي الْأَعَاجِمِ وَالْخَزِيرْ فَاسْمَعْ إذَا حُدِّثْتَ وَافْهَمْ كَيْفَ عَاقِبَةُ الأمورْ قَالَ ابْنُ هِشَامٍ. يُوقَفُ عَلَى قَوَافِيهَا لَا تُعْرَبُ

    ✧ [Tubbaʿ's embrace of Christianity, his clothing of the House, his veneration of it, and the poetry of Subayʿah concerning that] Ibn Isḥāq said: Tubbaʿ and his people were idol-worshippers. He set out for Makkah, which was on his route to Yemen, until when he was between ʿUsfān and Amaj, a group of men from Hudhayl b. Mudrikah b. Ilyās b. Muḍar b. Nizār b. Maʿadd came to him and said: "O king, shall we not guide you to a treasure-house, long unvisited, which the kings before you have neglected, containing pearls, chrysolite, rubies, gold, and silver?" He said: "Yes." They said: "A house in Makkah, whose people worship it and pray at it." The Hudhalīs only wanted his destruction thereby, because they knew of the destruction of any king who sought it and transgressed at it. When he resolved upon what they said, he sent for the two rabbis and asked them about that. They said to him: "The people intend nothing but your destruction and the destruction of your army. We know of no house that God has taken for Himself on earth other than it. If you do what they have called you to, you will surely perish, and all who are with you will perish." He said: "Then what do you two command me to do when I come to it?" They said: "Do at it what its people do: circumambulate it, venerate it, honor it, shave your head at it, and humble yourself before it until you leave it." He said: "Then what prevents you two from doing that?" They said: "By God, it is indeed the house of our father Abraham, and it is as we have told you, but its people have barred us from it with the idols they have set up around it and the blood they shed at it, and they are impure, people of polytheism"—or as they said to him. He recognized their sincere counsel and the truth of their words, so he brought forward the group from Hudhayl and cut off their hands and feet. Then he went on until he arrived in Makkah. He circumambulated the House, sacrificed at it, shaved his head, and stayed in Makkah for six days—as they relate—sacrificing for the people, feeding its inhabitants, and giving them honey to drink. He was shown in a dream that he should clothe the House, so he clothed it with coarse palm-fiber cloth. Then he was shown that he should clothe it with something better than that, so he clothed it with Yemeni cloth. Then he was shown that he should clothe it with something better than that, so he clothed it with striped Yemeni garments and the waṣāʾil. Tubbaʿ—as they claim—was the first to clothe the House, and he entrusted it to his governors from Jurhum, commanding them to purify it and not to bring near it any blood, carrion, or miʾlāh, meaning menstrual cloths. He made for it a door and a key. Subayʿah bt. al-Aḥabb b. Zabīnah b. Jadhīmah b. ʿAwf b. Naṣr b. Muʿāwiyah b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān, who was married to ʿAbd Manāf b. Kaʿb b. Saʿd b. Taym b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr b. Kinānah, said to a son of hers by him called Khālid, magnifying for him the sanctity of Makkah, forbidding him from transgression in it, and mentioning Tubbaʿ and his submission to it, and what he did for it: My little son, do not wrong in Makkah, neither the small nor the great. Guard its sanctities, my son, and let not the deceiver deceive you. My little son, whoever wrongs in Makkah will meet the extremities of evils. My little son, his face will be struck, and the flame will blaze on his cheeks. My little son, I have tried it, and I found its wrongdoer perishes. God has secured it, and no palaces were built in its courtyard. By God, He has secured its birds, and the mountain goats are safe on Thabīr. Tubbaʿ raided it, and clothed its building with fine cloth. My Lord humbled his kingdom in it, so he fulfilled vows. He walked to it barefoot, with two thousand camels in its courtyard. He kept feeding its people the meat of young camels and slaughtered camels, giving them strained honey to drink and washed barley. And the elephant—its army was destroyed, hurled at with stones. And dominion is in the farthest lands, among the non-Arabs and the Khazar. So listen when you are told, and understand how the outcome of matters is. Ibn Hishām said: One pauses at its rhymes; they are not inflected.

23. Sirat Ibn Hisham 24No grade recorded

    [ دَعْوَةُ تُبَّانَ قَوْمَهُ إلَى النصرانيَّة، وَتَحْكِيمُهُمْ النَّارَ بَيْنَهُمْ وَبَيْنَهُ ] ثُمَّ خَرَجَ مِنْهَا مُتَوَجِّهًا إلَى الْيَمَنِ بِمَنْ مَعَهُ مِنْ جُنُودِهِ وَبِالْحَبْرَيْنِ، حَتَّى إذَا دَخَلَ الْيَمَنَ دَعَا قَوْمَهُ إلَى الدُّخُولِ فِيمَا دَخَلَ فِيهِ، فَأَبَوْا عَلَيْهِ، حَتَّى يُحَاكِمُوهُ إلَى النَّارِ الَّتِي كَانَتْ بِالْيَمَنِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي أَبُو مَالِكِ بْنِ ثَعْلَبَةَ بْنِ أَبِي مَالِكِ القُرَظيُّ، قَالَ سَمِعْتُ إبْرَاهِيمَ بْنَ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ يُحَدِّثُ: أَنَّ تُبَّعًا لَمَّا دَنَا مِنْ الْيَمَنِ لِيَدْخُلَهَا حَالَتْ حِمْيَرُ بَيْنَهُ وَبَيْنَ ذَلِكَ: وَقَالُوا: لَا تَدْخُلُهَا عَلَيْنَا، وَقَدْ فَارَقْتَ دِينَنَا، فَدَعَاهُمْ إلَى دِينِهِ وَقَالَ: إنَّهُ خَيْرٌ مِنْ دِينِكُمْ، فَقَالُوا: فَحَاكِمْنَا إلَى النَّارِ؛ قَالَ: نَعَمْ، قَالَ: وَكَانَتْ بِالْيَمَنِ - فِيمَا يَزْعُمُ أَهْلُ الْيَمَنِ - نَارٌ تَحْكُمُ بَيْنَهُمْ فِيمَا يَخْتَلِفُونَ فِيهِ، تَأْكُلُ الظَّالِمَ وَلَا تَضُرُّ الْمَظْلُومَ، فَخَرَجَ قَوْمُهُ بِأَوْثَانِهِمْ وَمَا يَتَقَرَّبُونَ بِهِ فِي دِينِهِمْ وَخَرَجَ الْحَبْرَانِ بِمَصَاحِفِهِمَا فِي أَعْنَاقِهِمَا مُتَقَلِّدَيْهَا، حَتَّى قَعَدُوا لِلنَّارِ عِنْدَ مَخْرَجِهَا الَّذِي تَخْرُجُ مِنْهُ، فَخَرَجَتْ النَّارُ إلَيْهِمْ، فَلَمَّا أَقْبَلَتْ نَحْوَهُمْ حَادُوا عَنْهَا وَهَابُوهَا، فَذَمَرَهُمْ مَنْ حَضَرَهُمْ مِنْ النَّاسِ، وَأَمَرُوهُمْ بِالصَّبْرِ لَهَا، فَصَبَرُوا حَتَّى غَشِيَتْهُمْ، فَأَكَلَتْ الْأَوْثَانَ وَمَا قَرَّبُوا مَعَهَا، وَمَنْ حَمَلَ ذَلِكَ مِنْ رِجَالِ حِمْيَرَ، وَخَرَجَ الْحَبْرَانِ بِمَصَاحِفِهِمَا فِي أَعْنَاقِهِمَا تَعْرَقُ جِبَاهُهُمَا لَمْ تَضُرَّهُمَا، فَأُصْفِقَتْ عِنْدَ ذَلِكَ حِمْيَرُ عَلَى دِينِهِ، فَمِنْ هُنَالِكَ وَعَنْ ذَلِكَ كَانَ أَصْلُ الْيَهُودِيَّةِ بِالْيَمَنِ. قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي مُحَدِّثٌ أَنَّ الْحَبْرَيْنِ، وَمَنْ خَرَجَ مِنْ حِمْيَرَ، إنَّمَا اتَّبَعُوا النَّارَ لِيَرُدُّوهَا، وَقَالُوا: مَنْ رَدَّهَا فَهُوَ أَوْلَى بِالْحَقِّ، فَدَنَا مِنْهَا رِجَالٌ مِنْ حِمْيَرَ بِأَوْثَانِهِمْ لِيَرُدُّوهَا فَدَنَتْ مِنْهُمْ لِتَأْكُلَهُمْ، فَحَادُوا عَنْهَا وَلَمْ يَسْتَطِيعُوا رَدَّهَا وَدَنَا مِنْهَا الْحَبْرَانِ بَعْدَ ذَلِكَ وَجَعَلَا يَتْلُوَانِ التَّوْرَاةَ وَتَنْكُصُ عَنْهُمَا، حَتَّى رَدَّاهَا إلَى مَخْرَجِهَا الَّذِي خَرَجَتْ مِنْهُ، فَأُصْفِقَتْ عِنْدَ ذَلِكَ حِمْيَرُ عَلَى دِينِهِمَا، وَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ

    ✧ [Tubbaʿ’s call of his people to Christianity, and their arbitration by the fire between them and him] Then he left it, heading toward Yemen with the troops who were with him and with the two rabbis, until, when he entered Yemen, he called his people to enter into what he had entered, but they refused, unless they should arbitrate with him before the fire that was in Yemen. Ibn Isḥāq said: Abū Mālik b. Thaʿlabah b. Abī Mālik al-Quraẓī related to me, saying: I heard Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿUbayd Allāh relate that when Tubbaʿ drew near Yemen to enter it, Ḥimyar came between him and that, and said: “You shall not enter it against us, for you have departed from our religion.” So he called them to his religion and said: “It is better than your religion.” They said: “Then arbitrate with us before the fire.” He said: “Yes.” He said: There was in Yemen—as the people of Yemen assert—a fire that judged between them in whatever they differed about: it consumed the wrongdoer and did not harm the one wronged. So his people went out with their idols and what they drew near to God with in their religion, and the two rabbis went out with their scriptures hung around their necks, until they sat before the fire at its outlet from which it came forth. The fire came out to them, and when it came toward them, they turned aside from it and feared it. Those of the people present urged them on and commanded them to endure it, so they endured until it overwhelmed them, and it consumed the idols and what they had offered with them, and those men of Ḥimyar who carried that. The two rabbis came out with their scriptures around their necks, their foreheads sweating, and it did not harm them. At that Ḥimyar agreed upon his religion, and from that and because of that was the origin of Judaism in Yemen. Ibn Isḥāq said: A traditionist related to me that the two rabbis and those of Ḥimyar who went out only followed the fire to drive it back, and they said: “Whoever drives it back is more deserving of the truth.” So men of Ḥimyar drew near to it with their idols to drive it back, and it drew near to them to consume them, so they turned aside from it and could not drive it back. Then the two rabbis drew near to it after that and began to recite the Torah, and it retreated from them until they drove it back to its outlet from which it had come forth. At that Ḥimyar agreed upon their religion. And God knows best which of those it was.

24. Sirat Ibn Hisham 25No grade recorded

    [ رئَامٌ وَمَا صَارَ إلَيْهِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رِئَامٌ بَيْتًا لَهُمْ يُعَظِّمُونَهُ، وَيَنْحَرُونَ عِنْدَهُ، وَيَكَلَّمُونَ ( مِنْهُ ) إذْ كَانُوا عَلَى شِرْكِهِمْ ؟ فَقَالَ الْحَبْرَانِ لِتُبَّعِ: إنَّمَا هُوَ شَيْطَانٌ يَفْتِنُهُمْ بِذَلِكَ فَخَلِّ بَيْنَنَا وَبَيْنَهُ، قَالَ: فَشَأْنُكُمَا بِهِ، فَاسْتَخْرَجَا مِنْهُ - فِيمَا يَزْعُمُ أَهْلُ الْيَمَنِ - كَلْبًا أَسْوَدَ فَذَبَحَاهُ، ثُمَّ هَدَمَا ذَلِكَ الْبَيْتَ فَبَقَايَاهُ الْيَوْمَ - كَمَا ذُكِرَ لِي - بِهَا آثَارُ الدِّمَاءِ الَّتِي كَانَتْ تُهْرَاقُ عَلَيْهِ. مُلْكُ ابْنِهِ حَسَّانَ بْنِ تُبَّانَ وَقَتْلُ عَمْرٍو أَخِيهِ لَهُ [ سَبَبُ قَتْلِهِ ] فَلَمَّا مَلَكَ ابْنُهُ حَسَّانُ بْنُ تُبَّانَ أَسْعَدَ أَبِي كَرِبٍ سَارَ بِأَهْلِ الْيَمَنِ يُرِيدُ أَنْ يَطَأَ بِهِمْ أَرْضَ الْعَرَبِ وَأَرْضَ الْأَعَاجِمِ، حَتَّى إذَا كَانُوا بِبَعْضِ أَرْضِ الْعِرَاقِ - قَالَ ابْنُ هِشَامٍ: بالَبحريْنِ فِيمَا ذَكَرَ لِي بَعْضُ أَهْلِ الْعِلْمِ - كَرِهَتْ حِمْيَرُ وَقَبَائِلُ الْيَمَنِ الْمَسِيرَ مَعَهُ، وَأَرَادُوا الرَّجْعَةَ إلَى بِلَادِهِمْ وَأَهْلِهِمْ، فَكَلَّمُوا أَخًا لَهُ يُقَالُ لَهُ عَمْرٌو، وَكَانَ مَعَهُ فِي جَيْشِهِ، فَقَالُوا لَهُ: اُقْتُلْ أَخَاكَ حَسَّانَ وَنُمَلِّكُكَ عَلَيْنَا، وَتَرْجِعُ بِنَا إلَى بِلَادِنَا، فَأَجَابَهُمْ. فَاجْتَمَعَتْ عَلَى ذَلِكَ إلَّا ذَا رُعَيْنٍ الْحِمْيَرِيُّ فَإِنَّهُ نَهَاهُ عَنْ ذَلِكَ فَلَمْ يَقْبَلْ مِنْهُ، فَقَالَ ذُو رُعَيْنٍ: أَلَا مَنْ يَشْتَرِي سَهْرًا بِنَوْمِ سَعِيدٌ مَنْ يَبِيتُ قَرِيرَ عَيْنِ فَأَمَّا حِمْيَرُ غَدَرَتْ وَخَانَتْ فَمَعْذِرَةُ الْإِلَهِ لَذِي رُعَيْنِ ثُمَّ كَتَبَهُمَا فِي رُقْعَةٍ، وَخَتَمَ عَلَيْهَا، ثُمَّ أَتَى بِهَا عَمْرًا فَقَالَ لَهُ: ضَعْ لِي هَذَا الْكِتَابَ عِنْدَكَ، فَفَعَلَ، تَمَّ قَتَلَ عَمْرٌو أَخَاهُ حَسَّانَ، وَرَجَعَ بِمَنْ مَعَهُ إلَى الْيَمَنِ؛ فَقَالَ رَجُلٌ مِنْ حِمْيَرَ: لَاهِ عَيْنَا الَّذِي رَأَى مِثْلَ حَسَّا نَ قَتِيلًا فِي سَالِفِ الْأَحْقَابِ قَتَلَتْهُ مَقاوِلٌ خَشْيَةَ الْحَبْسِ غَدَاةً قَالُوا: لَبَابِ لَبَابِ مَيْتُكُمْ خَيْرُنَا وَحَيُّكُمْ رَبٌّ عَلَيْنَا وَكُلُّكُمْ أَرْبَابِي قَالَ ابْنُ إسْحَاقَ: وَقَوْلُهُ لَبَابِ لَبَابِ: لا بَأْسَ لَا بَأْسَ، بِلُغَةِ حِمْيَرَ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: لِبَابِ لِبَابِ

    ✧ [Riʾām and what it became to be] Ibn Isḥāq said: Riʾām was a house of theirs which they venerated, at which they sacrificed, and from which they were addressed while they were upon their polytheism. The two rabbis said to Tubbaʿ: “It is only a devil that tempts them with that, so leave us alone with it.” He said: “Your affair is with it.” So they extracted from it—as the people of Yemen claim—a black dog and slaughtered it, then they demolished that house. Its remnants today—as was mentioned to me—have upon them traces of the blood that used to be shed upon it. The reign of his son Ḥassān b. Tibbān and the killing of him by his brother ʿAmr [the reason for his killing] When his son Ḥassān b. Tibbān Asʿad Abī Karib became king, he marched with the people of Yemen, wanting to tread with them through the land of the Arabs and the land of the non-Arabs, until when they were in part of the land of Iraq—Ibn Hishām said: in al-Baḥrayn, as some of the people of knowledge mentioned to me—Ḥimyar and the tribes of Yemen disliked marching with him and wanted to return to their lands and their families. They spoke to a brother of his called ʿAmr, who was with him in his army, and said to him: “Kill your brother Ḥassān and we will make you king over us, and you will return us to our lands.” He answered them. So they agreed upon that, except Dhū Ruʿayn al-Ḥimyarī, for he forbade him from that but he did not accept it from him. Dhū Ruʿayn said: “Will no one buy sleeplessness for sleep? Happy is he who passes the night with a cool eye. As for Ḥimyar, they betrayed and were treacherous, so the excuse of the God is for Dhū Ruʿayn.” Then he wrote the two verses on a slip, sealed it, and brought it to ʿAmr, saying to him: “Keep this writing for me with you.” He did so. Then ʿAmr killed his brother Ḥassān and returned with those who were with him to Yemen. A man of Ḥimyar said: “Indeed, the eye of him who saw the like of Ḥassān slain in ages past is delighted. The chieftains killed him fearing imprisonment, on the morning they said: ‘Labāb, labāb!’ Your dead is the best of us, and your living is a lord over us, and all of you are my lords.” Ibn Isḥāq said: His saying “labāb labāb” means “no harm, no harm” in the language of Ḥimyar. Ibn Hishām said: It is also transmitted as “libāb libāb.”

25. Sirat Ibn Hisham 26No grade recorded

    [ نَدَمُ عَمْرٍو وَهَلَاكُهُ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا نَزَلَ عَمْرُو بْنُ تُبَّانَ الْيَمَنَ مُنِعَ مِنْهُ النَّوْمُ، وَسُلِّطَ عَلَيْهِ السَّهَرُ، فَلَمَّا جَهَدَهُ ذَلِكَ سَأَلَ الْأَطِبَّاءَ والْحُزَاةَ مِنْ الْكُهَّانِ وَالْعَرَّافِينَ عَمَّا بِهِ؛ فَقَالَ لَهُ قَائِلٌ مِنْهُمْ: إنَّهُ وَاَللَّهِ مَا قَتَلَ رَجُلٌ قَطُّ أَخَاهُ، أَوْ ذَا رَحِمِهِ بَغْيًا عَلَى مِثْلِ مَا قَتَلْتَ أَخَاكَ عَلَيْهِ، إلَّا ذَهَبَ نَوْمُهُ، وَسُلِّطَ عَلَيْهِ السَّهَرُ فَلَمَّا قِيلَ لَهُ ذَلِكَ جَعَلَ يَقْتُلُ كُلَّ مَنْ أَمَرَهُ بِقَتْلِ أَخِيهِ حَسَّانَ مِنْ أَشْرَافِ الْيَمَنِ، حَتَّى خَلَصَ إلَى ذِي رُعَيْنٍ، فَقَالَ لَهُ ذُو رُعَيْنٍ: إنَّ لِي عِنْدَكَ بَرَاءَةً، فَقَالَ: وَمَا هِيَ ؟ قَالَ: الْكِتَابُ الَّذِي دَفَعْتُ إلَيْكَ: فَأَخْرَجَهُ فَإِذَا فِيهِ الْبَيْتَانِ، فَتَرَكَهُ وَرَأَى أَنَّهُ قَدْ نَصَحَهُ. وَهَلَكَ عَمْرٌو، فَمَرَجَ أَمْرُ حِمْيَرَ عِنْدَ ذَلِكَ وَتَفَرَّقُوا

    ✧ [THE REMORSE OF ʿAMR AND HIS DEATH] Ibn Isḥāq said: When ʿAmr b. Tubbān settled in Yemen, sleep was withheld from him and insomnia was imposed upon him. When this exhausted him, he asked the physicians and the soothsayers among the diviners and augurs about what afflicted him. One of them said to him: "By God, no man has ever killed his brother or a relative out of aggression for something like what you killed your brother for, except that his sleep departed and insomnia was imposed upon him." When that was said to him, he began killing everyone who had commanded him to kill his brother Ḥassān from among the nobles of Yemen, until he came to Dhū Ruʿayn. Dhū Ruʿayn said to him: "I have an exoneration with you." He said: "What is it?" He said: "The letter that I handed to you." So he brought it out, and behold, in it were the two verses. So he left him, seeing that he had counseled him sincerely. ʿAmr perished, and the affair of Ḥimyar fell into disorder at that time, and they scattered.

26. Sirat Ibn Hisham 20No grade recorded

    [ شَيْءٌ مِنْ سِيرَةِ تُبَّانَ ] قَالَ ابْنُ إسْحَاقَ: وَتُبَّانُ أَسْعَدُ أَبُو كَرِبٍ الَّذِي قَدِمَ الْمَدِينَةَ وَسَاقَ الْحِبْرَيْنِ مِنْ يَهُودِ ( الْمَدِينَةِ ) إلَى الْيَمَنِ، وَعَمَّرَ الْبَيْتَ الْحَرَامَ وَكَسَاهُ، وَكَانَ مُلْكُهُ قَبْلَ مُلْكِ رَبِيعَةَ بْنِ نَصْرٍ. قَالَ ابْنُ هِشَامٍ: وَهُوَ الَّذِي يُقَالُ لَهُ: لَيْتَ حَظِّي مِنْ أَبِي كَرِبٍ أَنْ يَسُدَّ خَيْرُهُ خَبَلَهُ [ غَضَبُ تُبَّانَ عَلَى أَهْلِ الْمَدِينَةِ، وَسَبَبُ ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ قَدْ جَعَلَ طَرِيقَهُ - حِينَ أَقْبَلَ مِنْ الْمَشْرِقِ - عَلَى الْمَدِينَةِ، وَكَانَ قَدْ مَرَّ بِهَا فِي بَدْأَتِهِ فَلَمْ يَهِجْ أَهْلَهَا، وَخَلَّفَ بَيْنَ أَظْهُرِهِمْ ابْنًا لَهُ، فَقُتِلَ غِيلَةً. فَقَدِمَهَا وَهُوَ مُجْمِعٌ لِإِخْرَابِهَا وَاسْتِئْصَالِ أَهْلِهَا، وَقَطْعِ نَخْلِهَا ؟ فَجُمِعَ لَهُ هَذَا الْحَيُّ مِنْ الْأَنْصَارِ وَرَئِيسُهُمْ عَمْرُو بْنُ طَلَّةَ أَخُو بَنِي النَّجَّارِ، ثُمَّ أَحَدُ بَنِي عَمْرِو بْنِ مَبْذُولٍ وَاسْمُ مَبْذُولٍ: عَامِرُ بْنُ مَالِكِ بْنِ النَّجَّارِ، وَاسْمُ النَّجَّارِ: تَيْمُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرٍ. [ نَسَبُ عَمْرِو بْنِ طَلَّةَ ] قَالَ ابْنُ هِشَامٍ: عَمْرُو بْنُ طَلَّةَ: عَمْرُو بْنُ مُعَاوِيَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ مَالِكِ بْنِ النَّجَّارِ، وَطَلَّةُ أُمُّهُ، وَهِيَ بِنْتُ عَامِرِ بْنِ زُرَيْقِ بْنِ عَبْدِ حَارِثَةَ بْنِ مَالِكِ بْنِ غَضْبِ بْنِ جُشَمَ بْنِ الْخَزْرَجِ

    ✧ [SOMETHING OF THE LIFE OF TUBBĀN] Ibn Isḥāq said: Tubbān Asʿad Abū Karib was the one who came to Madinah, drove the two learned men of the Jews of Madinah to Yemen, and renovated and clothed the Sacred House. His reign was before the reign of Rabīʿah b. Naṣr. Ibn Hishām said: He is the one about whom it is said: Would that my share of Abū Karib were such that his good might outweigh his harm. [TUBBĀN’S ANGER AGAINST THE PEOPLE OF MADINAH, AND ITS CAUSE] Ibn Isḥāq said: He had made his route—when he came from the east—by way of Madinah. He had passed through it at the outset of his journey without provoking its people, and he had left behind among them a son of his, who was assassinated treacherously. So he came to it determined to destroy it, exterminate its people, and cut down its palm trees. Then this clan of the Anṣār gathered against him, led by ʿAmr b. Ṭallah, the brother of the Banū al-Najjār, then one of the Banū ʿAmr b. Mabdhūl—and the name of Mabdhūl is ʿĀmir b. Mālik b. al-Najjār; and the name of al-Najjār is Taym Allāh b. Thaʿlabah b. ʿAmr b. al-Khazraj b. Ḥārithah b. Thaʿlabah b. ʿAmr b. ʿĀmir. [THE LINEAGE OF ʿAMR B. ṬALLAH] Ibn Hishām said: ʿAmr b. Ṭallah was ʿAmr b. Muʿāwiyah b. ʿAmr b. ʿĀmir b. Mālik b. al-Najjār. Ṭallah was his mother, and she was the daughter of ʿĀmir b. Zurayq b. ʿAbd Ḥārithah b. Mālik b. Ghaḍb b. Jusham b. al-Khazraj.

27. Sirat Ibn Hisham 27No grade recorded

    وَثَوْبٌ لِخَيْنَعَةَ ذِي شَنَاتِرَ عَلَى مُلْكِ الْيَمَنِ [ تَوَلِّيهِ الْمُلْكَ، وَشَيْءٌ مِنْ سِيرَتِهِ، ثُمَّ قَتْلُهُ ] فَوَثَبَ عَلَيْهِمْ رَجُلٌ مِنْ حِمْيَرَ لَمْ يَكُنْ مِنْ بُيُوتِ الْمَمْلَكَةِ، يُقَالُ لهَ لِخُنَيْعَةَ يَنُوفَ. ذُو شَنِاتَرَ، فَقَتَلَ خِيَارَهُمْ، وَعَبِثَ بِبُيُوتِ أَهْلِ الْمَمْلَكَةِ مِنْهُمْ، فَقَالَ قَائِلٌ مِنْ حِمْيَرَ لِلْخَنِيعَةِ: حِمْيَرَ لِلْخَنِيعَةِ: تُقَتِّلُ أَبْنَاهَا وَتَنْفِي سَرَاتَهَا وَتَبْنِي بِأَيْدِيهَا لَهَا الذُّلَّ حِمْيَرُ تُدَمِّرُ دُنْيَاهَا بِطَيْشِ حُلُومِهَا وَمَا ضَيَّعَتْ مِنْ دِينِهَا فَهُوَ أَكْثَرُ كَذَاكَ الْقُرُونُ هَلْ ذَاكَ بِظُلْمِهَا وَإِسْرَافِهَا تَأْتِي الشُّرُورَ فَتُخْسَرُ وَكَانَ لَخَنِيعَةَ امْرِأً فَاسِقًا يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ، فَكَانَ يُرْسِلُ إلَى الْغُلَامِ مِنْ أَبْنَاءِ الْمُلُوكِ، فَيَقَعُ عَلَيْهِ فِي مَشْرَبَةٍ لَهُ قَدْ صَنَعَهَا لِذَلِكَ. لِئَلَّا يَمْلِكُ بَعْدَ ذَلِكَ ثُمَّ يَطْلُعُ مِنْ مَشْرَبَتِهِ تِلْكَ إلَى حَرَسِهِ وَمَنْ حَضَرَ مِنْ جُنْدِهِ، قَدْ أَخَذَ مِسْوَاكًا فَجَعَلَهُ فِي فِيهِ، أَيْ لِيُعْلَمَهُمْ أَنَّهُ قَدْ فَرَغَ مِنْهُ. حَتَّى بَعَثَ إلَى زُرْعَةَ ذِي نُوَاسِ بْنِ تُبَّانَ أَسْعَدَ أَخِي حَسَّانَ، وَكَانَ صَبِيَّا صَغِيرًا حِينَ قُتِلَ حَسَّانُ، ثُمَّ شَبَّ غُلَامًا جَمِيلًا وَسِيمًا، ذَا هَيْئَةٍ وَعَقْلٍ، فَلَمَّا أَتَاهُ رَسُولُهُ عَرَفَ مَا يُرِيدُ مِنْهُ فَأَخَذَ سِكِّينًا حَدِيدًا لَطِيفًا، فَخَبَّأَهُ بَيْنَ قَدَمِهِ وَنَعْلِهِ، ثُمَّ أَتَاهُ، فَلَمَّا خَلَا مَعَهُ وَثَبَ إلَيْهِ، فَوَاثَبَهُ ذُو نُوَاسٍ فَوَجَأَهُ حَتَّى قَتَلَهُ، ثُمَّ حَزَّ رَأْسَهُ، فَوَضَعَهُ فِي الْكُوَّةِ الَّتِي كَانَ يُشْرِفُ مِنْهَا، وَوَضَعَ مِسْوَاكَهُ فِي فِيهِ، ثُمَّ خَرَجَ عَلَى النَّاسِ، فَقَالُوا لَهُ: ذَا نُوَاسٍ أَرَطْبٌ أَمْ يَبَاسٌ فَقَالَ: سَلْ نَخْمَاسَ اسْتِرْطُبَانَ ذُو نُوَاسٍ. اسْتِرْطُبَانَ لَابَاسَ - قَالَ ابْنُ هِشَامٍ: هَذَا كَلَامُ حِمْيَرَ. وَنَخْمَاسُ: الرَّأْسُ - فَنَظَرُوا إلَى الْكُوَّةِ فَإِذَا رَأْسُ لَخَنِيعَةَ مَقْطُوعٌ، فَخَرَجُوا فِي إثْرِ ذِي نُوَاسٍ حَتَّى أَدْرَكُوهُ، فَقَالُوا: مَا يَنْبَغِي أَنْ يَمْلِكَنَا غَيْرُكَ: إذْ أَرَحْتنَا مِنْ هَذَا الْخَبِيثِ. مُلْكُ ذِي نُوَاسٍ فَمَلَّكُوهُ، وَاجْتَمَعَتْ عَلَيْهِ حِمْيَرُ وَقَبَائِلُ الْيَمَنِ، فَكَانَ آخِرَ مُلُوكِ حِمْيَرَ، وَهُوَ صَاحِبُ الْأُخْدُودِ، وَتَسَمَّى يُوسُفَ، فَأَقَامَ فِي مُلْكِهِ زَمَانًا.

    ✧ And the leap of Khaynaʿah Dhu Shanatir to the kingship of Yemen, his assumption of kingship, something of his conduct, then his killing. So a man of Ḥimyar who was not from the royal houses leaped upon them, called Lakhunayʿah Yanuf, Dhu Shanatir. He killed their nobles and toyed with the houses of the royal family among them. A poet of Ḥimyar said about al-Khunaiʿah: Ḥimyar, to al-Khunaiʿah: You kill its sons and banish its chiefs, And with its own hands it builds for itself abasement. Ḥimyar destroys its world by the recklessness of its minds; And what it has lost of its religion is even more. Thus are the generations; is that through its wrongdoing And its excess? It brings evils and so loses. Al-Khunayʿah was a dissolute man who practiced the deed of the people of Lūṭ. He would send for a boy from the sons of the kings and have intercourse with him in a chamber he had made for that, so that he would not rule after that. Then he would emerge from that chamber to his guards and those of his army who were present, having taken a toothstick and put it in his mouth, that is to inform them that he had finished with him. Until he sent to Zurʿah Dhu Nuwās b. Tibbān Asʿad, brother of Ḥassān. He had been a small child when Ḥassān was killed, then had grown into a handsome, comely youth of good presence and intelligence. When his messenger came to him, he knew what he wanted from him, so he took a fine iron knife and hid it between his foot and his sandal, then came to him. When he was alone with him, he jumped at him, and Dhu Nuwās wrestled with him and stabbed him until he killed him. Then he cut off his head and placed it in the window from which he used to look out, and put his toothstick in its mouth. Then he went out to the people, and they said to him: “O Dhu Nuwās, is it fresh or dry?” He said: “Ask Nukhmās: Is Dhu Nuwās fresh? Fresh, no harm.” Ibn Hishām said: This is the speech of Ḥimyar, and Nukhmās means the head. They looked at the window and behold, the head of Lakhunayʿah was cut off. So they went out in pursuit of Dhu Nuwās until they caught up with him and said: “No one but you ought to rule us, since you have relieved us of this vile one.” The kingship of Dhu Nuwās. So they made him king, and Ḥimyar and the tribes of Yemen gathered around him. He was the last of the kings of Ḥimyar, and he is the man of the trench. He named himself Yūsuf, and he remained in his kingship for a time.

28. Sirat Ibn Hisham 28No grade recorded

    [ النَّصْرَانِيَّةُ بِنَجْرَانَ ] وَبِنَجْرَانَ بَقَايَا مِنْ أَهْلِ دِينِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ عَلَى الْإِنْجِيلِ، أَهْلِ فَضْلٍ، وَاسْتِقَامَةٍ مِنْ أَهْلِ دِينِهِمْ، لَهُمْ رَأْسٌ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ الثَّامِرِ، وَكَانَ مَوْقِعُ أَصْلِ ذَلِكَ الدِّينِ بِنَجْرَانَ، وَهِيَ بِأَوْسَطِ أَرْضِ الْعَرَبِ فِي ذَلِكَ الزَّمَانِ، وَأَهْلُهَا وَسَائِرُ الْعَرَبِ كُلِّهَا أَهْلُ أَوْثَانٍ يَعْبُدُونَهَا، وَذَلِكَ أَنَّ رَجُلًا مِنْ بَقَايَا أَهْلِ ذَلِكَ الدِّينِ يُقَالُ لَهُ فَيْمِيُونُ - وَقَعَ بَيْنَ أَظْهُرِهِمْ، فَحَمَلَهُمْ عَلَيْهِ، فَدَانُوا بِهِ

    ✧ [ Christianity in Najran ] And in Najran there were remnants of the people of the religion of ʿĪsā ibn Maryam ﷺ, adhering to the Injīl, people of virtue and uprightness among the people of their religion. They had a leader called ʿAbd Allāh b. al-Thāmir. The origin of that religion was established in Najran, which lies in the middle of the land of the Arabs at that time, while its people and all the rest of the Arabs were people of idols whom they worshipped. That was because a man from the remnants of the people of that religion, called Faymiyyūn, came among them and brought them to it, so they professed it.

29. Sirat Ibn Hisham 29No grade recorded

    ابْتِدَاءُ وُقُوعِ النَّصْرَانِيَّةِ بِنَجْرَانَ [ فَيْمِيُونُ وَصَالِحٌ وَنَشْرُ النَّصْرَانِيَّةِ بِنَجْرَانَ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي الْمُغِيرَةُ بْنُ أَبِي لَبِيَدٍ مَوْلَى الْأَخْنَسِ عَنْ وَهْبِ بْنِ مُنَبِّهٍ الْيَمَانِيِّ أَنَّهُ حَدَّثَهُمْ: أَنَّ مَوْقِعَ ذَلِكَ الدِّينِ بِنَجْرَانَ كَانَ أَنَّ رَجُلًا مِنْ بَقَايَا أَهْلِ دِينِ عِيسَى ابْنِ مَرْيَمَ يُقَالُ لَهُ فَيْمِيُونُ، وَكَانَ رَجُلًا صَالِحًا مُجْتَهِدًا زَاهِدًا فِي الدُّنْيَا، مُجَابَ الدَّعْوَةِ، وَكَانَ سَائِحًا يَنْزِلُ بَيْنَ الْقُرَى، لَا يُعْرَفُ بِقَرْيَةِ إلَّا خَرَجَ مِنْهَا إلَى قَرْيَةٍ لَا يُعْرَفُ بِهَا، وَكَانَ لَا يَأْكُلُ إلَّا مِنْ كَسْبِ يَدَيْهِ، وَكَانَ بَنَّاءً يَعْمَلُ الطِّينَ وَكَانَ يُعَظِّمُ الْأَحَدَ، فَإِذَا كَانَ يَوْمُ الْأَحَدِ لَمْ يَعْمَلْ فِيهِ شَيْئًا، وَخَرَجَ إلَى فَلَاةٍ مِنْ الْأَرْضِ يُصَلِّي بِهَا حَتَّى يُمْسِيَ. قَالَ: وَكَانَ فِي قَرْيَةٍ مِنْ قُرَى الشَّامِ يَعْمَلُ عَمَلَهُ ذَلِكَ مُسْتَخْفِيًا، فَفَطِنَ لِشَأْنِهِ رَجُلٌ مِنْ أَهْلِهَا يُقَالُ لَهُ صَالِحٌ، فَأَحَبَّهُ صَالِحٌ حُبًّا لَمْ يُحِبَّهُ شَيْئًا كَانَ قَبْلَهُ، فَكَانَ يَتْبَعُهُ حَيْثُ ذَهَبَ، وَلَا يَفْطِنُ لَهُ فَيْمِيُونُ: حَتَّى خَرَجَ مَرَّةً فِي يَوْمِ الْأَحَدِ إلَى فَلَاةٍ مِنْ الْأَرْضِ، كَمَا كَانَ يَصْنَعُ، وَقَدْ اتَّبَعَهُ صَالِحٌ وفَيْمِيونُ لَا يَدْرِي فَجَلَسَ صَالِحٌ مِنْهُ مَنْظَرَ الْعَيْنِ مُسْتَخْفِيًا مِنْهُ، لَا يُحِبُّ أَنْ يَعْلَمَ بِمَكَانِهِ. وَقَامَ فَيْمِيُونُ يُصَلِّي، فَبَيْنَمَا هُوَ يُصَلِّي إذْ أَقْبَلَ نَحْوَهُ التِّنِّينُ - الْحَيَّةُ ذَاتُ الرُّءُوسِ السَّبْعَةِ - فَلَمَّا رَآهَا فَيْمِيُونُ دَعَا عَلَيْهَا فَمَاتَتْ، وَرَآهَا صَالِحٌ وَلَمْ يَدْرِ، مَا أَصَابَهَا فَخَافَهَا عَلَيْهِ، فَعِيلَ عَوْلُهُ، فَصَرَخَ: يَا فَيْمِيُونُ، التِّنِّينُ قَدْ أَقْبَلَ نَحْوَكَ، فَلَمْ يَلْتَفِتْ إلَيْهِ، وَأَقْبَلَ عَلَى صَلَاتِهِ حَتَّى فَرَغَ مِنْهَا، وَأَمْسَى فَانْصَرَفَ. وَعَرَفَ أَنَّهُ قَدْ عُرِفَ، وَعَرَفَ صَالِحٌ أَنَّهُ قَدْ رَأَى مَكَانَهُ، فَقَالَ ( لَهُ: يَا ) فَيْمِيُونُ، تَعْلَمُ وَاَللَّهِ أَنِّي مَا أَحْبَبْتُ شَيْئًا قَطُّ حُبَّكَ، وَقَدْ أَرَدْتُ صُحْبَتَكَ، وَالْكَيْنُونَةَ مَعَكَ حَيْثُ كُنْتَ، فَقَالَ: مَا شِئْتَ أَمْرِي كَمَا تَرَى، فَإِنْ عَلِمْتَ أَنَّكَ تَقْوَى عَلَيْهِ فَنَعَمْ ؟ فَلَزِمَهُ صَالِحٌ. وَقَدْ كَادَ أَهْلُ الْقَرْيَةِ يَفْطِنُونَ لِشَأْنِهِ، وَكَانَ إذَا فَاجَأَهُ الْعَبْدُ بِهِ الضُّرُّ دَعَا لَهُ فَشُفِيَ، وَإِذَا دُعِي إلَى أَحَدٍ بِهِ ضُرٌّ لَمْ يَأْتِهِ، وَكَانَ لِرَجُلِ مِنْ أَهْلِ الْقَرْيَةِ ابْنٌ ضَرِيرٌ، فَسَأَلَ عَنْ شَأْنِ فَيْمِيُونَ فَقِيلَ لَهُ: إنَّهُ لَا يَأْتِي أَحَدًا دَعَاهُ وَلَكِنَّهُ رَجُلٌ يَعْمَلُ لِلنَّاسِ الْبُنْيَانَ بِالْأَجْرِ. فَعَمَدَ الرَّجُلُ إلَى ابْنِهِ ذَلِكَ فَوَضَعَهُ فِي حُجْرَتِهِ وَأَلْقَى عَلَيْهِ ثَوْبًا، تَمَّ جَاءَهُ فَقَالَ لَهُ: يَا فَيْمِيُونُ، إنِّي قَدْ أَرَدْتُ أَنْ أَعْمَلَ فِي بَيْتِي عَمَلًا، فَانْطَلِقْ مَعِي إلَيْهِ حَتَّى تَنْظُرَ إلَيْهِ، فَأُشَارِطُكَ عَلَيْهِ. فَانْطَلَقَ مَعَهُ، حَتَّى دَخَلَ حُجْرَتَهُ، ثُمَّ قَالَ لَهُ: مَا تُرِيدُ أَنْ تَعْمَلَ فِي بَيْتِكَ هَذَا ؟ قَالَ: كَذَا وَكَذَا، ثُمَّ انْتَشَطَ الرَّجُلُ الثَّوْبَ عَنْ الصَّبِيِّ، ثُمَّ قَالَ لَهُ: يَا فَيْمِيُونُ، عَبْدٌ مِنْ عِبَادِ اللَّهِ أَصَابَهُ مَا تَرَى، فَادْعُ اللَّهَ لَهُ. فَدَعَا لَهُ فَيْمِيُونُ، فَقَامَ الصَّبِيُّ لَيْسَ بِهِ بَأْسٌ. وَعَرَفَ فَيْمِيُونُ أَنَّهُ قَدْ عُرِفَ، فَخَرَجَ مِنْ الْقَرْيَةِ وَاتَّبَعَهُ صَالِحٌ، فَبَيْنَمَا هُوَ يَمْشِي فِي بَعْضِ الشَّامِ إذْ مَرَّ بِشَجَرَةِ عَظِيمَةٍ. فَنَادَاهُ مِنْهَا رَجُلٌ، فَقَالَ: يَا فَيْمِيُونُ؛ قَالَ: نَعَمْ، قَالَ: مَا زِلْتُ أَنْظُرُكَ وَأَقُولُ مَتَى هُوَ جَاءٍ، حَتَّى سَمِعْتُ صَوْتَكَ، فَعَرَفْتُ أَنَّكَ هُوَ، لَا تَبْرَحْ حَتَّى تَقُومَ عَلَيَّ، فَإِنِّي مَيِّتٌ الْآنَ، قَالَ: فَمَاتَ وَقَامَ عَلَيْهِ حَتَّى وَارَاهُ ثُمَّ انْصَرَفَ، وَتَبِعَهُ صَالِحٌ، حَتَّى وَطِئَا بَعْضَ أَرْضِ الْعَرَبِ. فَعَدَوْا عَلَيْهِمَا. فَاخْتَطَفَتْهُمَا سَيَّارَةٌ مِنْ بَعْضِ الْعَرَبِ، فَخَرَجُوا بِهِمَا حَتَّى بَاعُوهُمَا بِنَجْرَانَ وَأَهْلُ نَجْرَانَ يَوْمَئِذٍ عَلَى دِينِ الْعَرَبِ، يَعْبُدُونَ نَخْلَةً طَوِيلَةً بَيْنَ أَظْهُرِهِمْ، لَهَا عِيدٌ فِي كُلِّ سَنَةٍ، إذَا كَانَ ذَلِكَ الْعِيدُ عَلَّقُوا عَلَيْهَا كُلَّ ثَوْبٍ حَسَنٍ وَجَدُوهُ، وَحُلِيَّ النِّسَاءِ، ثُمَّ خَرَجُوا إلَيْهَا فَعَكَفُوا عَلَيْهَا يَوْمًا. فَابْتَاعَ فَيْمِيُونُ رَجُلٌ مِنْ أَشْرَافِهِمْ، وَابْتَاعَ صَالِحًا آخَرُ. فَكَانَ فَيْمِيُونُ إذَا قَامَ مِنْ اللَّيْلِ يَتَهَجَّدُ فِي بَيْتٍ لَهُ - أَسْكَنَهُ إيَّاهُ سَيِّدُهُ - يُصَلِّي، اُسْتُسْرِجَ لَهُ الْبَيْتُ نُورًا حَتَّى يُصْبِحَ مِنْ غَيْرِ مِصْبَاحٍ، فَرَأَى ذَلِكَ سَيِّدُهُ، فَأَعْجَبَهُ مَا يَرَى مِنْهُ، فَسَأَلَهُ عَنْ دِينِهِ، فَأَخْبَرَهُ بِهِ، وَقَالَ لَهُ فَيْمِيُونُ: إنَّمَا أَنْتُمْ فِي بَاطِلٍ، إنَّ هَذِهِ النَّخْلَةَ لَا تَضُرُّ وَلَا تَنْفَعُ، وَلَوْ دَعَوْتُ عَلَيْهَا إلَهِي الَّذِي أَعْبُدُهُ لَأَهْلَكَهَا، وَهُوَ اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ. قَالَ: فَقَالَ لَهُ سَيِّدُهُ: فَافْعَلْ، فَإِنَّكَ إنْ فَعَلْتَ دَخَلْنَا فِي دِينِكَ، وَتَرَكْنَا مَا نَحْنُ عَلَيْهِ. قَالَ: فَقَامَ فَيْمِيُونُ، فَتَطَهَّرَ وَصَلَّى رَكْعَتَيْنِ، ثُمَّ دَعَا اللَّهَ عَلَيْهَا، فَأَرْسَلَ اللَّهُ عَلَيْهَا رِيحًا فَجَعَفَتْهَا مِنْ أَصْلِهَا فَأَلْقَتْهَا، فَاتَّبَعَهُ عِنْدَ ذَلِكَ أَهْلُ نَجْرَانَ عَلَى دِينِهِ، فَحَمَلَهُمْ عَلَى الشَّرِيعَةِ مِنْ دِينِ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ، ثُمَّ دَخَلَتْ عَلَيْهِمْ الْأَحْدَاثُ الَّتِي دَخَلَتْ عَلَى أَهْلِ دِينِهِمْ بِكُلِّ أَرْضٍ، فَمِنْ هُنَالِكَ كَانَتْ النَّصْرَانِيَّةُ بِنَجْرَانَ فِي أَرْضِ الْعَرَبِ قَالَ ابْنُ إسْحَاقَ: فَهَذَا حَدِيثُ وَهْبِ بْنِ مُنَبِّهٍ عَنْ أَهْلِ نَجْرَانَ.

    ✧ The beginning of the establishment of Christianity in Najran [Faymiyun and Salih and the spread of Christianity in Najran] Ibn Ishaq said: Al-Mughirah b. Abi Labid, the client of al-Akhnas, related to me from Wahb b. Munabbih al-Yamani, that he related to them: That the entry of that religion into Najran came about because a man among the remnants of the people of the religion of Jesus son of Mary, called Faymiyun, was a righteous man, diligent in worship, abstinent from the world, whose supplication was answered. He was a wanderer who alighted between villages; no sooner did he become known in a village than he left it for a village where he was unknown. He ate only from the work of his own hands, and he was a builder who worked in clay. He used to venerate Sunday, and when it was Sunday he did no work at all, but went out to a desolate stretch of land and prayed there until evening. He said: He was in a village of the villages of Syria, doing that work of his in concealment, when a man of its inhabitants called Salih became aware of his affair. Salih loved him with a love he had never felt for anything before, and he used to follow him wherever he went, while Faymiyun did not notice him—until one Sunday, Faymiyun went out to a desolate stretch of land as he was wont to do, with Salih following him while Faymiyun did not know. Salih sat within sight of him, keeping hidden from him, not wishing him to know his whereabouts. Faymiyun stood up to pray. While he was praying, a dragon—the serpent with seven heads—came toward him. When Faymiyun saw it, he prayed against it and it died. Salih saw it but did not know what had befallen it, and feared for him. He became anxious and cried out: "O Faymiyun, the dragon has come toward you!" But Faymiyun did not turn toward him, and continued his prayer until he finished it. When evening came, he departed. He realized that he had been recognized, and Salih knew that he had seen his place. So Salih said to him: "O Faymiyun, by God, you know that I have never loved anything as I love you, and I have wanted your companionship and to be with you wherever you are." Faymiyun said: "Whatever you wish; my affair is as you see. If you know that you can bear it, then yes." So Salih kept close to him. The people of the village had almost become aware of his affair. Whenever a servant was suddenly afflicted with harm, he would pray for him and he would be healed; but if he was summoned to someone who had harm, he would not come to him. A man of the village had a blind son. He asked about Faymiyun's affair and was told: "He does not come to anyone who summons him, but he is a man who does building work for people for hire." So the man took his son and placed him in his room and threw a garment over him. Then he came to him and said: "O Faymiyun, I want to have some work done in my house, so come with me to it so that you may look at it, and I will make an agreement with you about it." He went with him until he entered his room. Then he said to him: "What do you want to do in this house of yours?" He said: "Such and such." Then the man snatched the garment off the boy, and said to him: "O Faymiyun, a servant among God's servants has been afflicted with what you see, so pray to God for him." Faymiyun prayed for him, and the boy stood up with no harm in him. Faymiyun knew that he had been recognized, so he left the village, and Salih followed him. While he was walking in some part of Syria, he passed by a great tree. A man called out to him from it, saying: "O Faymiyun." He said: "Yes." The man said: "I have been watching for you and saying, 'When will he come?' until I heard your voice and knew it was you. Do not leave until you have stood over me, for I am dying now." He said: So he died, and Faymiyun stood over him until he had buried him. Then he departed, and Salih followed him, until they set foot in some land of the Arabs. They were attacked and seized by a caravan of some Arabs, who carried them off and sold them in Najran. At that time the people of Najran followed the religion of the Arabs, worshipping a tall palm tree in their midst. It had a festival every year: when that festival came, they hung upon it every fine garment they found and the women's ornaments, then they went out to it and devoted themselves to it for a day. Faymiyun was bought by one of their nobles, and Salih was bought by another. When Faymiyun arose at night to keep vigil in a house of his—which his master had lodged him in—to pray, the house would be lit up for him with light until morning, without any lamp. His master saw that, and he was pleased with what he saw of him. He asked him about his religion, and Faymiyun informed him of it, and said to him: "You are only in falsehood. This palm tree can neither harm nor benefit. If I prayed against it to my God whom I worship, He would destroy it. He is God alone, with no partner." He said: His master said to him: "Then do it, for if you do it, we will enter your religion and abandon what we are upon." He said: So Faymiyun arose, purified himself, and prayed two rak'ahs, then prayed to God against it. God sent a wind upon it that uprooted it from its base and cast it down. Thereupon the people of Najran followed him in his religion, and he made them adhere to the sacred law of the religion of Jesus son of Mary ﷺ. Then later corruptions entered among them, such as had entered among the people of their religion in every land. Thus it was that Christianity came to be in Najran in the land of the Arabs. Ibn Ishaq said: This is the account of Wahb b. Munabbih concerning the people of Najran.

30. Sirat Ibn Hisham 30No grade recorded

    أَمْرُ عَبْدِ اللَّهِ بْنِ الثَّامِرِ، وَقِصَّةُ أَصْحَابِ الْأُخْدُودِ [ فَيْمِيُونُ وَابْنُ الثَّامِرِ وَاسْمُ اللَّهِ الْأَعْظَمُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، وَحَدَّثَنِي أَيْضًا بَعْضُ أَهْلِ نَجْرَانَ عَنْ أَهْلِهَا: أَنَّ أَهْلَ نَجْرَانَ كَانُوا أَهْلَ شِرْكٍ يَعْبُدُونَ الْأَوْثَانَ، وَكَانَ فِي قَرْيَةٍ مِنْ قُرَاهَا قَرِيبًا مِنْ نَجْرَانَ - وَنَجْرَانُ: الْقَرْيَةُ الْعُظْمَى الَّتِي إلَيْهَا جِمَاعُ أَهْلِ تِلْكَ الْبِلَادِ - سَاحِرٌ يُعَلِّمُ غِلْمَانَ أَهْلِ نَجْرَانَ السِّحْرَ، فَلَمَّا نَزَلَهَا فَيْمِيُونُ - وَلَمْ يُسَمُّوهُ لِي بِاسْمِهِ الَّذِي سَمَّاهُ بِهِ وَهْبُ بْنُ مُنَبِّهٍ، قَالُوا: رَجُلٌ نَزَلَهَا - ابْتَنَى خَيْمَةً بَيْنَ نَجْرَانَ وَبَيْنَ تِلْكَ الْقَرْيَةِ الَّتِي بِهَا السَّاحِرُ فَجَعَلَ أَهْلُ نَجْرَانَ يُرْسِلُونَ غِلْمَانَهُمْ إلَى ذَلِكَ السَّاحِرِ يُعَلِّمُهُمْ السِّحْرَ فَبَعَثَ إلَيْهِ الثَّامِرُ ابْنَهُ عَبْدَ اللَّهِ بْنَ الثَّامِرِ، مَعَ غِلْمَانِ أَهْلِ نَجْرَانَ فَكَانَ إذَا مَرَّ بِصَاحِبِ الْخَيْمَةِ أَعْجَبَهُ مَا يَرَى مِنْهُ مِنْ صَلَاتِهِ وَعِبَادَتِهِ فَجَعَلَ يَجْلِسُ إلَيْهِ. وَيَسْمَعُ مِنْهُ حَتَّى أَسْلَمَ فَوَحَّدَ اللَّهَ وَعَبَدَهُ، وَجَعَلَ يَسْأَلُهُ عَنْ شَرَائِعِ الْإِسْلَامِ حَتَّى إذَا فَقِهَ فِيهِ جَعَلَ يَسْأَلُهُ عَنْ الِاسْمِ الْأَعْظَمِ. وَكَانَ يَعْلَمُهُ، فَكَتَمَهُ إيَّاهُ. وَقَالَ ( لَهُ ): يَا ابْنَ أَخِي، إنَّكَ لَنْ تَحْمِلَهُ أَخْشَى عَلَيْكَ ضَعْفَكَ عَنْهُ. وَالثَّامِرُ أَبُو عَبْدِ اللَّهِ لَا يَظُنُّ إلَّا أَنَّ ابْنَهُ يَخْتَلِفُ إلَى السَّاحِرِ كَمَا يَخْتَلِفُ الْغِلْمَانُ، فَلَمَّا رَأَى عَبْدُ اللَّهِ أَنَّ صَاحِبَهُ قَدْ ضَنَّ بِهِ عَنْهُ. وَتَخَوَّفَ ضَعْفَهُ فِيهِ عَمَدَ إلَى أَقْدَاحٍ فَجَمَعَهَا. ثُمَّ لَمْ يُبْقِ لِلَّهِ اسْمًا يَعْلَمُهُ إلَّا كَتَبَهُ فِي قِدْحٍ، وَلِكُلِّ اسْمٍ قِدْحٌ حَتَّى إذَا أَحْصَاهَا أَوْقَدَ لَهَا نَارًا، ثُمَّ جَعَلَ يَقْذِفُهَا فِيهَا قِدْحًا قِدْحًا. حَتَّى إذَا مَرَّ بِالِاسْمِ الْأَعْظَمِ قَذَفَ فِيهَا بِقِدْحِهِ. فَوَثَبَ الْقِدْحُ حَتَّى خَرَجَ مِنْهَا لَمْ تَضُرَّهُ شَيْئًا فَأَخَذَهُ ثُمَّ أَتَى صَاحِبَهُ فَأَخْبَرَهُ بِأَنَّهُ قَدْ عَلِمَ الِاسْمَ الَّذِي كَتَمَهُ ؟ فَقَالَ: وَمَا هُوَ ؟ قَالَ: هُوَ كَذَا وَكَذَا، وَكَيْفَ عَلِمْتَهُ ؟ فَأَخْبَرَهُ بِمَا صَنَعَ، قَالَ: أَيْ ابْنَ أَخِي، قَدْ أَصَبْتَهُ فَأَمْسِكْ عَلَى نَفْسِكَ، وَمَا أَظُنُّ أَنْ تَفْعَلَ.

    ✧ The affair of ʿAbdullāh b. al-Thāmir, and the story of the People of the Ditch [Faymiyūn and Ibn al-Thāmir and the Greatest Name of God] Ibn Isḥāq said: Yazīd b. Ziyād related to me from Muḥammad b. Kaʿb al-Quraẓī, and also some of the people of Najrān related to me from its people: that the people of Najrān were people of polytheism, worshipping idols. And in a village of its villages near Najrān—and Najrān is the great town to which the community of the people of that land belongs—there was a sorcerer who taught the boys of the people of Najrān sorcery. When Faymiyūn settled there—and they did not name him for me by the name with which Wahb b. Munabbih named him, they said: a man settled there—he built a tent between Najrān and that village in which the sorcerer was. The people of Najrān began sending their boys to that sorcerer to teach them sorcery. So al-Thāmir sent his son ʿAbdullāh b. al-Thāmir with the boys of the people of Najrān. He used, when he passed by the owner of the tent, to be impressed by what he saw from him of his prayer and worship, so he began sitting with him and listening to him until he became a Muslim. He declared God's oneness and worshipped Him, and began asking him about the laws of Islam. When he had become knowledgeable in it, he began asking him about the Greatest Name. He knew it, but he withheld it from him. He said to him: "O son of my brother, you will not be able to bear it; I fear for you your weakness regarding it." Al-Thāmir, the father of ʿAbdullāh, thought only that his son was going back and forth to the sorcerer as the boys went back and forth. When ʿAbdullāh saw that his companion had withheld it from him and feared his weakness in it, he went to some arrow shafts and gathered them. Then he did not leave any name of God that he knew but wrote it on an arrow shaft, each name having a shaft. When he had counted them all, he lit a fire for them, then began throwing them into it, shaft by shaft. When it came to the Greatest Name, he threw its shaft into it. The shaft leaped until it came out of it, and the fire did not harm it at all. He took it, then came to his companion and informed him that he had learned the name which he had withheld. He said: "And what is it?" He said: "It is such-and-such, and how did you learn it?" He informed him of what he had done. He said: "O son of my brother, you have attained it, so keep it to yourself, and I do not think you will do so."

31. Sirat Ibn Hisham 31No grade recorded

    [ ابْنُ الثَّامِرِ وَدَعْوَتُهُ إلَى النَّصْرَانِيَّةِ بِنَجْرَانَ ] فَجَعَلَ عَبْدُ اللَّهِ بْنُ الثَّامِرِ إذَا دَخَلَ نَجْرَانَ لَمْ يَلْقَ أَحَدًا بِهِ ضُرٌّ إلَّا قَالَ ( لَهُ ) يَا عَبْدَ اللَّهِ، أَتُوَحِّدُ اللَّهَ وَتَدْخُلُ فِي دِينِي وَأَدْعُو اللَّهَ فَيُعَافِيكَ مِمَّا أَنْتَ فِيهِ مِنْ الْبَلَاءِ ؟ فَيَقُولُ: نَعَمْ، فَيُوَحِّدُ اللَّهَ وَيُسْلِمُ، وَيَدْعُو لَهُ فَيُشْفَى. حَتَّى لَمْ يَبْقَ بِنَجْرَانَ أَحَدٌ بِهِ ضُرٌّ إلَّا أَتَاهُ فَاتَّبَعَهُ عَلَى أَمْرِهِ، وَدَعَا لَهُ فَعُوفِيَ حَتَّى رُفِعَ شَأْنُهُ إلَى مَلِكِ نَجْرَانَ، فَدَعَاهُ فَقَالَ ( لَهُ ): أَفْسَدْتَ عَلَيَّ أَهْلَ قَرْيَتِي، وَخَالَفْتَ دِينِي وَدِينَ آبَائِي، لَأُمَثِّلَنَّ بِكَ، قَالَ: لَا تَقْدِرُ عَلَى ذَلِكَ. قَالَ: فَجَعَلَ يُرْسِلُ بِهِ إلَى الْجَبَلِ الطَّوِيلِ فَيُطْرَحُ عَلَى رَأْسِهِ فَيَقَعُ إلَى الْأَرْضِ لَيْسَ بِهِ بَأْسٌ، وَجَعَلَ يَبْعَثُ بِهِ إلَى مِيَاهٍ بِنَجْرَانَ، بُحُورٍ لَا يَقَعُ فِيهَا شَيْءٌ إلَّا هَلَكَ، فَيُلْقَى فِيهَا فَيَخْرُجُ لَيْسَ بِهِ بَأْسٌ. فَلَمَّا غَلَبَهُ قَالَ لَهُ عَبْدُ اللَّهِ بْنُ الثَّامِرِ: إنَّكَ وَاَللَّهِ لَنْ تَقْدِرَ عَلَى قَتْلِي حَتَّى تُوَحِّدَ اللَّهَ فَتُؤْمِنَ بِمَا آمَنْتُ بِهِ، فَإِنَّكَ إنْ فَعَلْتَ ذَلِكَ سُلِّطْتَ عَلَيَّ فَقَتَلْتنِي. قَالَ: فَوَحَّدَ اللَّهَ تَعَالَى ذَلِكَ الْمَلِكُ، وَشَهِدَ شَهَادَةَ عَبْدِ اللَّهِ بْنِ الثَّامِرِ، ثُمَّ ضَرَبَهُ بِعَصَا فِي يَدِهِ فَشَجَّهُ شَجَّةً غَيْرَ كَبِيرَةٍ، فَقَتَلَهُ، ثُمَّ هَلَكَ الْمَلِكُ مَكَانَهُ ؟ وَاسْتَجْمَعَ أَهْلُ نَجْرَانَ عَلَى دِينِ عَبْدِ اللَّهِ بْنِ الثَّامِرِ، وَكَانَ عَلَى مَا جَاءَ بِهِ عِيسَى ابْنُ مَرْيَمَ مِنْ الْإِنْجِيلِ وَحُكْمِهِ، ثُمَّ أَصَابَهُمْ مِثْلُ مَا أَصَابَ أَهْلَ دِينِهِمْ مِنْ الْأَحْدَاثِ، فَمِنْ هُنَالِكَ كَانَ أَصْلُ النَّصْرَانِيَّةِ بِنَجْرَانَ، وَاَللَّهُ أَعْلَمُ بِذَلِكَ. قَالَ ابْنُ إسْحَاقَ: فَهَذَا حَدِيثُ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، وَبَعْضِ أَهْلِ نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ الثَّامِرِ، وَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ

    ✧ [Ibn al-Thāmir and his call to Christianity in Najrān] ʿAbd Allāh b. al-Thāmir used, when he entered Najrān, not to meet anyone afflicted with harm without saying to him: "O servant of Allah, will you declare Allah's oneness and enter my religion, and I will call upon Allah, and He will heal you from the affliction you are in?" He would say: "Yes." So he would declare Allah's oneness and submit, and he would call upon Allah for him, and he would be cured. This continued until there remained in Najrān no one afflicted with harm who did not come to him and follow him in his affair, and he would call upon Allah for him, and he would be healed, until his standing was raised to the king of Najrān. He summoned him and said to him: "You have corrupted the people of my town against me and opposed my religion and the religion of my forefathers. I will surely make an example of you." He said: "You will not be able to do that." He said: Then he began to send him to the tall mountain, and he would be thrown down on his head, yet he would land on the ground without any harm. And he began to send him to waters in Najrān—deep pools into which nothing falls without perishing—and he would be cast into them, yet he would come out without any harm. When he had overcome him, ʿAbd Allāh b. al-Thāmir said to him: "By Allah, you will never be able to kill me until you declare Allah's oneness and believe in what I believe. For if you do that, you will be given power over me, and you will kill me." He said: So that king declared the oneness of Allah, exalted is He, and bore witness to the testimony of ʿAbd Allāh b. al-Thāmir; then he struck him with a staff in his hand and inflicted on him a wound, not a large one, and killed him. Then the king perished on the spot. And the people of Najrān gathered together upon the religion of ʿAbd Allāh b. al-Thāmir, which was in accordance with what ʿĪsā b. Maryam brought of the Gospel and its ordinances. Then there befell them the like of what befell the people of their religion of the calamities. Hence was the origin of Christianity in Najrān, and Allah knows best concerning that. Ibn Isḥāq said: This is the account of Muḥammad b. Kaʿb al-Quraẓī and some of the people of Najrān, from ʿAbd Allāh b. al-Thāmir, and Allah knows best which of that occurred.

32. Sirat Ibn Hisham 32No grade recorded

    [ ذُو نُوَاسٍ وَخَدُّ الْأُخْدُودِ ] فَسَارَ إلَيْهِمْ ذُو نُوَاسٍ بِجُنُودِهِ، فَدَعَاهُمْ إلَى الْيَهُودِيَّةِ، وَخَيَّرَهُمْ بَيْنَ ذَلِكَ وَالْقَتْلِ، فَاخْتَارُوا الْقَتْلَ، فَخَدَّ لَهُمْ الْأُخْدُودَ، فَحَرَقَ مَنْ حَرَقَ بِالنَّارِ، وَقَتَلَ بِالسَّيْفِ وَمَثَّلَ بِهِ حَتَّى قَتَلَ مِنْهُمْ قَرِيبًا مِنْ عِشْرِينَ أَلْفًا، فَفِي ذِي نُوَاسٍ وَجُنْدِهِ تِلْكَ أَنْزَلَ اللَّهُ تَعَالَى عَلَى رَسُولِهِ سَيِّدِنَا مُحَمَّدٍ ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ النَّارِ ذَاتِ الْوَقُودِ إِذْ هُمْ عَلَيْهَا قُعُودٌ وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ. [ الْأُخْدُودُ لُغَةً ] قَالَ ابْنُ هِشَامٍ: الْأُخْدُودُ: الْحَفْرُ الْمُسْتَطِيلُ فِي الْأَرْضِ، كَالْخَنْدَقِ وَالْجَدْوَلِ وَنَحْوِهِ، وَجَمْعُهُ أَخَادِيدُ. قَالَ ذُو الرُّمَّةِ، وَاسْمُهُ غَيْلَانُ بْنُ عُقْبَةَ، أَحَدُ بَنِي عَدِيِّ بْنِ عَبْدِ مَنَافِ بْنِ أُدِّ بْنِ طَانِجَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ: مِنْ الْعِرَاقِيَّةِ اللَّاتِي يُحِيلُ لَهَا بَيْنَ الْفَلَاةِ وَبَيْنَ النَّخْلِ أُخْدُودُ يَعْنِي جَدْوَلًا. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ: وَيُقَالُ لِأَثَرِ السَّيْفِ وَالسِّكِّينِ فِي الْجِلْدِ وَأَثَرِ السَّوْطِ وَنَحْوِهِ: أُخْدُودٌ، وَجَمْعُهُ أَخَادِيدُ

    ✧ [Dhū Nuwās and the digging of the trench] So Dhū Nuwās marched against them with his armies, and he summoned them to Judaism, giving them the choice between that and death. They chose death, so he dug for them the trench, and he burned with fire those whom he burned, and killed with the sword, and mutilated, until he had killed nearly twenty thousand of them. It was concerning Dhū Nuwās and his army that God Most High revealed to His Messenger, our master Muḥammad ﷺ: Slain were the companions of the trench, the fire abounding in fuel, when they sat over it and were witnesses of what they did to the believers. They took revenge on them only because they believed in God, the Mighty, the Praiseworthy. [The trench linguistically] Ibn Hishām said: Al-ukhdūd is the elongated excavation in the ground, like a moat, a streamlet, and such like, and its plural is akhādīd. Dhū al-Rummah, whose name is Ghaylān b. ʿUqbah, one of the Banū ʿAdī b. ʿAbd Manāf b. Udd b. Ṭānikhah b. Ilyās b. Muḍar, said: Of the Iraqi she-camels for which a trench lies between the desert and the palms—meaning a streamlet. And this verse is in a poem of his. He said: And the mark of a sword or knife on skin, and the mark of a whip and the like, is called an ukhdūd, and its plural is akhādīd.

33. Sirat Ibn Hisham 33No grade recorded

    [ مَقْتَلُ ابْنِ الثَّامِرِ ] قَالَ ابْنُ إسْحَاقَ: وَيُقَالُ: كَانَ فِيمَنْ قَتَلَ ذُو نُوَاسٍ عَبْدُ اللَّهِ بْنُ الثَّامِرِ، رَأْسُهُمْ وَإِمَامُهُمْ. [ مَا يُرْوَى عَنْ ابْنِ الثَّامِرِ فِي قَبْرِهِ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ أَنَّهُ حُدِّثَ: أَنَّ رَجُلًا مِنْ أَهْلِ نَجْرَانَ كَانَ فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ ؓ حَفَرَ خَرِبَةً مِنْ خَرِبِ نَجْرَانَ لِبَعْضِ حَاجَتِهِ، فَوَجَدُوا عَبْدَ اللَّهِ بْنَ الثَّامِرِ تَحْتَ دَفْنٍ مِنْهَا قَاعِدًا، وَاضِعًا يَدَهُ عَلَى ضَرْبَةٍ فِي رَأْسِهِ مُمْسِكًا بِيَدِهِ عَلَيْهَا فَإِذَا أُخِّرَتْ يَدُهُ عَنْهَا تَنْبَعِثُ دَمًا، وَإِذَا أُرْسِلَتْ يَدُهُ رَدَّهَا عَلَيْهَا، فَأَمْسَكَتْ دَمُهَا، وَفِي يَدِهِ خَاتَمٌ مَكْتُوبٌ فِيهِ: رَبِّي اللَّهُ فَكُتِبَ فِيهِ إلَى عُمَرَ بْنِ الْخَطَّابِ يُخْبَرُ بِأَمْرِهِ فَكَتَبَ إلَيْهِمْ عُمَرُ ؓ: أَنْ أَقِرُّوهُ عَلَى حَالِهِ، وَرُدُّوا عَلَيْهِ الدَّفْنَ الَّذِي كَانَ عَلَيْهِ، فَفَعَلُوا

    ✧ [The killing of Ibn al-Thāmir] Ibn Isḥāq said: It is said that among those whom Dhū Nuwās killed was ʿAbd Allāh b. al-Thāmir, their leader and imam. [What is related from Ibn al-Thāmir in his grave] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm told me that it was related to him that a man of the people of Najrān, in the time of ʿUmar b. al-Khaṭṭāb ؓ, dug among the ruins of Najrān for some need of his, and they found ʿAbd Allāh b. al-Thāmir beneath a burial place therein, sitting, placing his hand on a wound in his head, holding it with his hand. So when his hand was removed from it, blood flowed; and when his hand was released, it returned to it, and the blood stopped. On his hand was a signet ring on which was written: "My Lord is Allāh." So they wrote about it to ʿUmar b. al-Khaṭṭāb, informing him of his affair. And ʿUmar ؓ wrote to them: "Leave him in his state, and restore over him the burial that was upon him." So they did.

34. Sirat Ibn Hisham 34No grade recorded

    أَمْرُ دَوْسِ ذِي ثَعْلَبَانَ، وَابْتِدَاءُ مُلْكِ الْحَبَشَةِ [ وَذِكْرُ أَرْيَاطَ الْمُسْتَوْلِي عَلَى الْيَمَنِ ] [ فِرَارُ دَوْسٍ وَاسْتِنْصَارُهُ بِقَيْصَرَ ] قَالَ ابْنُ إسْحَاقَ: وَأَفْلَتَ مِنْهُمْ رَجُلٌ مِنْ سَبَأٍ، يُقَالُ لَهُ: دَوْسُ ذُو ثَعْلَبَانَ، عَلَى فَرَسٍ لَهُ، فَسَلَكَ الرَّمْلَ فَأَعْجَزَهُمْ؛ فَمَضَى عَلَى وَجْهِهِ ذَلِكَ، حَتَّى أَتَى قَيْصَرَ مَلِكَ الرُّومِ، فَاسْتَنْصَرَهُ عَلَى ذِي نُوَاسٍ وَجُنُودِهِ، وَأَخْبَرَهُ بِمَا بَلَغَ مِنْهُمْ فَقَالَ لَهُ. بَعُدَتْ بِلَادُكَ مِنَّا، وَلَكِنِّي سَأَكْتُبُ لَكَ إلَى مَلِكِ الْحَبَشَةِ فَإِنَّهُ عَلَى هَذَا الدِّينِ، وَهُوَ أَقْرَبُ إلَى بِلَادِكَ، وَكَتَبَ إلَيْهِ يَأْمُرُهُ بِنَصْرِهِ وَالطَّلَبِ بِثَأْرِهِ.

    ✧ The affair of Daws Dhū Thaʿlabān, and the beginning of the Abyssinian kingdom [and the mention of Aryāṭ, the one who took over Yemen] [The flight of Daws and his seeking aid from Caesar] Ibn Isḥāq said: A man from Sabaʾ, called Daws Dhū Thaʿlabān, escaped from them on a horse of his. He took the sandy tract and eluded them. He went on his way until he came to Caesar, king of the Romans, and sought his aid against Dhū Nuwās and his troops, and told him what had befallen them. He said to him: 'Your land is far from us, but I will write for you to the king of Abyssinia, for he follows this religion and is closer to your land.' So he wrote to him, commanding him to aid him and seek revenge for him.

35. Sirat Ibn Hisham 35No grade recorded

    [ انْتِصَارُ أَرْيَاطَ وَهَزِيمَةُ ذِي نُوَاسٍ وَمَوْتُهُ ] فَقَدِمَ دَوْسٌ عَلَى النَّجَاشِيِّ بِكِتَابِ قَيْصَرَ، فَبَعَثَ مَعَهُ سَبْعِينَ أَلْفًا مِنْ الْحَبَشَةِ، وَأَمَّرَ عَلَيْهِمْ رَجُلًا مِنْهُمْ يُقَالُ لَهُ أَرْيَاطُ، وَمَعَهُ فِي جُنْدِهِ أَبْرَهَةُ الْأَشْرَمُ، فَرَكِبَ أَرْيَاطُ الْبَحْرَ حَتَّى نَزَلَ بِسَاحِلِ الْيَمَنِ، وَمَعَهُ دَوْسٌ ذُو ثَعْلَبَانَ، وَسَارَ إلَيْهِ ذُو نُوَاسٍ فِي حِمْيَرَ، وَمَنْ أَطَاعَهُ مِنْ قَبَائِلِ الْيَمَنِ، فَلَمَّا الْتَقَوْا انْهَزَمَ ذُو نُوَاسٍ وَأَصْحَابُهُ. فَلَمَّا رَأَى ذُو نُوَاسٍ مَا نَزَلَ بِهِ وَبِقَوْمِهِ وَجَّهَ فَرَسَهُ فِي الْبَحْرِ، ثُمَّ ضَرَبَهُ فَدَخَلَ بِهِ، فَخَاضَ بِهِ ضَحْضَاحَ الْبَحْرِ، حَتَّى أَفْضَى بِهِ إلَى غَمْرِهِ، فَأَدْخَلَهُ فِيهِ، وَكَانَ آخِرَ الْعَهْدِ بِهِ. وَدَخَلَ أَرْيَاطُ الْيَمَنَ، فَمَلَكَهَا

    ✧ [The victory of Aryāṭ, the defeat of Dhū Nuwās and his death] So Daws came to the Negus with Caesar's letter, and he sent with him seventy thousand Abyssinians, and appointed over them a man of theirs called Aryāṭ, and with him in his army was Abrahah al-Ashram. Aryāṭ rode the sea until he disembarked on the coast of Yemen, and with him was Daws Dhū Thaʿlabān. Dhū Nuwās marched against him with Ḥimyar and those of the tribes of Yemen who obeyed him. When they met, Dhū Nuwās and his companions were defeated. When Dhū Nuwās saw what had befallen him and his people, he turned his horse toward the sea, then struck it and entered with it. He waded with it through the shallow water of the sea until he reached its deep part, and he plunged into it, and that was the last seen of him. Aryāṭ entered Yemen and took possession of it.

36. Sirat Ibn Hisham 36No grade recorded

    [ شِعْرٌ فِي دَوْسٍ وَمَا كَانَ مِنْهُ ] فَقَالَ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ - وَهُوَ يَذْكُرُ مَا سَاقَ إلَيْهِمْ دَوْسٌ مِنْ أَمْرِ الْحَبَشَةِ: لَا كَدَوْسٍ وَلَا كَأَعْلَاقِ رَحْلِهِ فَهِيَ مَثَلٌ بِالْيَمَنِ إلَى هَذَا الْيَوْمِ، وَقَالَ ذُو جَدَنٍ الْحِمْيَرِيُّ: هَوْنكِ لَيْسَ يَرُدُّ الدَّمْعُ مَا فَاتَا لَا تَهْلِكِي أَسَفًا فِي إثْرِ مَنْ مَاتَا أَبَعْدَ بَيْنُونَ لَا عَيْنٌ وَلَا أَثَرٌ وَبَعْدَ سِلْحِينَ يَبْنِي النَّاسُ أَبْيَاتَا بَيْنُونُ وَسِلْحِينُ وَغُمْدَانُ: مِنْ حُصُونِ الْيَمَنِ الَّتِي هَدَمَهَا أَرْيَاطُ. وَلَمْ يَكُنْ فِي النَّاسِ مِثْلُهَا. وَقَالَ ذُو جَدَنٍ أَيْضًا: دَعِينِي لَا أَبَا لَكَ لَنْ تُطِيقِي لِحَاكِ اللَّهِ قَدْ أَنْزَفْتِ رِيقِي لَدَيَّ عَزْفُ الْقِيَانِ إذْ انْتَشَيْنَا وَإِذْ نُسْقَى مِنْ الْخَمْرِ الرَّحِيقِ وَشُرْبُ الْخَمْرِ لَيْسَ عَلَيَّ عَارًا إذَا لَمْ يَشْكُنِي فِيهَا رَفِيقِي فَإِنَّ الْمَوْتَ لَا يَنْهَاهُ نَاهٍ وَلَوْ شَرِبَ الشِّفَاءَ مَعَ النُّشُوقِ وَلَا مُتَرَهِّبٍ فِي أُسْطُوَانٍ يُنَاطِحُ جُدْرَهُ بَيْضُ الْأَنُوقِ وغُمْدَانُ الَّذِي حُدِّثْتِ عَنْهُ بَنَوْهُ مُسَمَّكا فِي رَأْسِ نِيقِ بِمَنْهَمَةِ وَأَسْفَلُهُ جُرُونٌ وَحُرُّ الْمَوْحَلِ اللَّثَقِ الزَّلِيقِ مَصَابِيحُ السَّلِيطِ تَلُوحُ فِيهِ إذَا يُمْسِي كَتَوْمَاضِ الْبُرُوقِ وَنَخْلَتُهُ الَّتِي غُرِسَتْ إلَيْهِ يَكَادُ الْيُسْرُ يَهْصِرُ بِالْعُذُوقِ فَأَصْبَحَ بَعْدَ جِدَّتِهِ رَمَادًا وَغَيَّرَ حُسْنَهُ لَهَبُ الْحَرِيقِ وَأَسْلَمَ ذُو نُوَاسٍ مُسْتَكِينًا وَحَذَّرَ قَوْمَهُ ضَنْكَ الْمَضِيقِ وَقَالَ ابْنُ الذِّئْبَةِ الثَّقَفِيُّ فِي ذَلِكَ. قَالَ ابْنُ هِشَامٍ: الذِّئْبَةُ أُمُّهُ، وَاسْمُهُ رَبِيعَةُ بْنُ عَبْدِ يَالَيْلُ بْنِ سَالِمِ بْنِ مَالِكِ بْنِ حُطَيْطِ بْنِ جُشَمَ بْنِ قَسِيِّ: لَعَمْرُكَ مَا لِلْفَتَى مِنْ مَفَرٍّ مَعَ الْمَوْتِ يَلْحَقُهُ والكِبَرْ لَعُمْرُكَ مَا لِلْفَتَى صُحْرَةٌ لَعُمْرُكَ مَا إنْ لَهُ مِنْ وَزَرْ أَبَعْدَ قَبَائِلَ مِنْ حِمْيَرَ أُبِيدُوا صَبَاحًا بِذَاتِ الْعَبَرْ بِأَلْفِ أُلُوفٍ وحُرَّابَةٌ كَمِثْلِ السَّمَاءِ قُبَيْلَ الْمَطَرْ يُصِمُّ صِيَاحُهُمْ الْمُقْرَبَاتِ وَيَنْفُونَ مَنْ قَاتَلُوا بِالذَّفَرْ سَعَالِيَ مِثْلُ عَدِيدِ التُّرَا بِ تَيْبَسُ مِنْهُمْ رِطَابُ الشَّجَرْ وَقَالَ عَمْرُو بْنُ مَعْدِيكَرِبٍ الزُّبَيْدِيُّ فِي شَيْءٍ كَانَ بَيْنَهُ وَبَيْنَ قَيْسِ بْنِ مَكْشوُحٍ الْمُرَادِيَّ، فَبَلَغَهُ أَنَّهُ يَتَوَعَّدُهُ، فَقَالَ يَذْكُرُ حِمْيَرَ وَعِزَّهَا، وَمَا زَالَ مِنْ مُلْكِهَا عَنْهَا: أَتُوعِدُنِي كَأَنَّكَ ذُو رُعَيْنٍ بِأَفْضَلِ عِيشَةٍ، أَوْ ذُو نُوَاسِ وكائنْ كَانَ قَبْلَكَ مِنْ نَعِيمٍ وَمُلْكٍ ثَابِتٍ فِي النَّاسِ رَاسِي قَدِيمٍ عَهْدُهُ مِنْ عَهْدِ عَادٍ عَظِيمٍ قَاهِرِ الْجَبَرُوتِ قَاسِي فَأَمْسَى أَهْلُهُ بَادُوا وَأَمْسَى يُحَوَّلُ مِنْ أُنَاسٍ فِي أُنَاسِ

    ✧ [Poetry about Daws and what came from him] A man of the people of Yemen said, mentioning what Daws brought upon them of the affair of the Abyssinians: "There is none like Daws and none like the saddle-gear of his mount"—and it is a proverb in Yemen to this day. Dhū Jadan al-Ḥimyarī said: Gently! Tears do not bring back what has passed; do not destroy yourself in grief for one who has died. After Baynūn—no eye remains and no trace— and after Silḥīn, will people build any houses? Baynūn, Silḥīn and Ghumdān were among the fortresses of Yemen that Aryāṭ destroyed, and there was nothing like them among people. Dhū Jadan also said: Leave me alone—may you have no father—you will never manage it. By God's keeping, you have drained my spittle. I have the music of the singing-girls when we are intoxicated and when we are given to drink of the pure wine; and drinking wine is no shame upon me so long as no companion complains of me in it. For death no forbidder can forbid, even if one drinks the antidote with the snuff; and no monk in a pillar, whose walls the eggs of the vulture strike, [is safe]. Ghumdān, of which you have been told, they built raised high upon a mountain peak, with a well-hewn [summit], its lower part a wine-vat, and smooth, slippery, moistened clay; the lamps of olive oil gleam in it when evening comes like the flashing of lightning; and its palm tree that was planted beside it— the rope almost bends the branches down. Then it became, after its newness, ashes, and the flame of the fire altered its beauty. Dhū Nuwās submitted, humbled, and warned his people of the distress of the narrow pass. Ibn al-Dhiʾbah al-Thaqafī said concerning that. Ibn Hishām said: al-Dhiʾbah was his mother, and his name was Rabīʿah b. ʿAbd Yālīl b. Sālim b. Mālik b. Ḥuṭayṭ b. Jusham b. Qasiyy: By your life, the young man has no escape from death when it overtakes him, and old age. By your life, the young man has no open plain; by your life, he has no refuge. After tribes of Ḥimyar were destroyed in the morning at Dhāt al-ʿAbar, with a thousand thousands and Ḥurrābah, like the sky just before rain; their shouting deafens the prized horses, and they drive off those they fight with the stench; ghouls like the number of the dust— the fresh branches of the trees wither because of them. ʿAmr b. Maʿdīkarib al-Zubaydī said about something that occurred between him and Qays b. Makshūḥ al-Murādī, when it reached him that Qays was threatening him, and he mentioned Ḥimyar and its might and how its sovereignty departed from it: Do you threaten me, as if you were Dhū Ruʿayn with the most excellent of livelihoods, or Dhū Nuwās? How many before you were there of ease and kingship, firm and fixed among people, ancient in its covenant from the covenant of ʿĀd, great, subduing tyranny, harsh? Then its people perished, and it came to be passed from one people to another.

37. Sirat Ibn Hisham 37No grade recorded

    [ نَسَبُ زُبَيْدٍ ] قَالَ ابْنُ هِشَامٍ: زُبَيْدُ بْنُ سَلَمَةَ بْنِ مَازِنِ بْنِ مُنَبِّهِ بْنِ صَعْبِ بْنِ سَعْدِ الْعَشِيرَةِ بْنِ مَذْحِجَ، وَيُقَالُ زُبَيْدُ بْنُ مُنَبِّهِ بْنِ صَعْبِ بْنِ سَعْدِ الْعَشِيرَةِ وَيُقَالُ زُبَيْدُ بْنِ صَعْبٍ. وَمُرَادُ: يُحَابِرُ بْنُ مَذْحِجَ. [ سَبَبُ قَوْلِ عَمْرِو بْنِ مَعِدِي كَرِبٍ هَذَا الشِّعْرَ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَبُو عُبَيْدَةَ، قَالَ: كَتَبَ عُمَرُ بْنُ الْخَطَّابِ ؓ إلَى سَلْمَانَ بْنِ رَبِيعَةَ الْبَاهِلِيِّ وَبَاهِلَةَ بْنِ يَعْصُرَ بْنِ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ، وَهُوَ بِأَرْمِينِيَّةِ يَأْمُرُهُ أَنْ يُفَضِّلَ أَصْحَابَ الْخَيْلِ الْعِرَابِ عَلَى أَصْحَابِ الْخَيْلِ الْمَقَارِفِ فِي الْعَطَاءِ، فَعَرَضَ الْخَيْلَ، فَمَرَّ بِهِ فَرَسُ عَمْرِو بْنِ مَعْدِي كَرِبٍ، فَقَالَ لَهُ سَلْمَانُ: فَرَسُكَ هَذَا مُقْرِفٌ، فَغَضِبَ عَمْرٌو، وَقَالَ: هَجِينٌ عَرَفَ هَجِينًا مِثْلَهُ، فَوَثَبَ إلَيْهِ قَيْسٌ فَتَوَعَّدَهُ، فَقَالَ عَمْرُو هَذِهِ الْأَبْيَاتِ

    ✧ [The lineage of Zubayd] Ibn Hishām said: Zubayd b. Salamah b. Māzin b. Munabbih b. Ṣaʿb b. Saʿd al-ʿAshīrah b. Madhḥij. And it is said: Zubayd b. Munabbih b. Ṣaʿb b. Saʿd al-ʿAshīrah, and it is said: Zubayd b. Ṣaʿb. And Murād is Yuḥābir b. Madhḥij. [The reason for ʿAmr b. Maʿdī Karib's reciting this poetry] Ibn Hishām said: Abū ʿUbaydah narrated to me, saying: ʿUmar b. al-Khaṭṭāb ؓ wrote to Salmān b. Rabīʿah al-Bāhilī—and Bāhilah is b. Yaʿṣur b. Saʿd b. Qays b. ʿAylān—while he was in Armenia, commanding him to give preference to the owners of purebred Arabian horses over the owners of horses of mixed breed in the stipend. So he reviewed the horses, and the horse of ʿAmr b. Maʿdī Karib passed by him. Salmān said to him: "This horse of yours is of mixed breed." ʿAmr became angry and said: "A lowborn man has recognized one like himself." Qays leapt at him and threatened him, and ʿAmr recited these verses.

38. Sirat Ibn Hisham 38No grade recorded

    [ صِدْقُ كَهَانَةِ سَطِيحٍ وَشِقٍّ ] قَالَ ابْنُ هِشَامٍ: فَهَذَا الَّذِي عَنَى سَطِيحٌ الْكَاهِنُ بِقَوْلِهِ: لَيَهْبِطَنَّ أَرْضَكُمْ الْحَبَشُ، فَلَيَمْلِكُنَّ مَا بَيْنَ أَبْيَنَ إلَى جُرَشَ. وَاَلَّذِي عَنَى شِقٌّ الْكَاهِنُ بِقَوْلِهِ: لَيَنْزِلَنَّ أَرْضَكُمْ السُّودَانُ، فَلَيَغْلِبُنَّ عَلَى كُلِّ طِفْلَةٍ الْبَنَانَ، وَلَيَمْلِكُنَّ مَا بَيْنَ أَبْيَنَ إلَى نَجْرَانَ

    ✧ [ The truth of the soothsaying of Saṭīḥ and Shiqq ] Ibn Hishām said: This is what Saṭīḥ the soothsayer meant by his saying: The Abyssinians will certainly descend upon your land, and they will certainly rule what lies between Abyan and Jurash. And this is what Shiqq the soothsayer meant by his saying: The blacks will certainly alight upon your land, and they will certainly overcome every tender one by the fingertips, and they will certainly rule what lies between Abyan and Najrān.

39. Sirat Ibn Hisham 39No grade recorded

    غَلَبَ أَبْرَهَةُ الْأَشْرَمُ عَلَى أَمْرِ الْيَمَنِ، وَقَتَلَ أَرْيَاطَ [ مَا كَانَ بَيْنَ أَرْيَاطَ وَأَبْرَهَةَ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ أَرْيَاطُ بِأَرْضِ الْيَمَنِ سِنِينَ فِي سُلْطَانِهِ ذَلِكَ، ثُمَّ نَازَعَهُ فِي أَمْرِ الْحَبَشَةِ بِالْيَمَنِ أَبْرَهَةُ الْحَبَشِيُّ - ( وَكَانَ فِي جُنْدِهِ ) حَتَّى تَفَرَّقَتْ الْحَبَشَةُ عَلَيْهِمَا فَانْحَازَ إلَى كُلِّ وَاحِدٍ مِنْهُمَا طَائِفَةٌ مِنْهُمْ، ثُمَّ سَارَ أَحَدُهُمَا إلَى الْآخَرِ، فَلَمَّا تَقَارَبَ النَّاسُ أَرْسَلَ أَبْرَهَةُ إلَى أَرْيَاطَ: إنَّكَ لَا تَصْنَعُ بِأَنْ تَلْقَى الْحَبَشَةُ بَعْضُهَا بِبَعْضِ حَتَّى تَفِنِيهَا شَيْئًا فَابْرُزْ إلَيَّ وَأَبْرُزُ إلَيْكَ، فَأَيُّنَا أَصَابَ صَاحِبَهُ انْصَرَفَ إلَيْهِ جُنْدُهُ. فَأَرْسَلَ إلَيْهِ أَرْيَاطُ: أَنْصَفْتَ فَخَرَجَ إلَيْهِ أَبْرَهَةُ، وَكَانَ رَجُلًا قَصِيرًا ( لَحِيمًا حَادِرًا ) وَكَانَ ذَا دِينٍ فِي النَّصْرَانِيَّةِ وَخَرَجَ إلَيْهِ أَرْيَاطُ، وَكَانَ رَجُلًا جَمِيلًا عَظِيمًا طَوِيلًا، وَفِي يَدِهِ حَرْبَةٌ لَهُ. وَخَلَفَ أَبْرَهَةَ غُلَامٌ لَهُ، يُقَالُ لَهُ عَتَوْدَةُ يَمْنَعُ ظَهْرَهُ. فَرَفَعَ أَرْيَاطُ الْحَرْبَةَ فَضَرَبَ أَبْرَهَةَ، يُرِيدُ يَافُوخَهُ، فَوَقَعَتْ الْحَرْبَةُ عَلَى جَبْهَةِ أَبْرَهَةَ فَشَرَمَتْ حَاجِبَهُ وَأَنْفَهُ وَعَيْنَهُ وَشَفَتَهُ فَبِذَلِكَ سُمِّيَ أَبْرَهَةَ الْأَشْرَمَ وَحَمَلَ عَتَوْدَةُ عَلَى أَرْيَاطَ مِنْ خَلْفِ أَبْرَهَةَ فَقَتَلَهُ. وَانْصَرَفَ جُنْدُ أَرْيَاطَ إلَى أَبْرَهَةَ، فَاجْتَمَعَتْ عَلَيْهِ الْحَبَشَةُ بِالْيَمَنِ وَوَدَى أَبْرَهَةُ أَرْيَاطَ.

    ✧ Abrahah al-Ashram gained control over the affair of Yemen and killed Aryāṭ. [What occurred between Aryāṭ and Abrahah.] Ibn Isḥāq said: Aryāṭ remained in the land of Yemen for some years in that authority of his. Then Abrahah the Abyssinian disputed with him over the affair of the Abyssinians in Yemen—and he was among his troops—until the Abyssinians split over the two of them, and a faction of them sided with each. Then each marched against the other. When the people drew near, Abrahah sent to Aryāṭ: “You will accomplish nothing by having the Abyssinians meet one another until you exhaust them. So come out to me, and I will come out to you. Whichever of us strikes his companion, his troops will go over to him.” Aryāṭ sent to him: “You have been fair.” So Abrahah went out to him—he was a short, fleshy, stocky man, and he was a man of religion in Christianity—and Aryāṭ went out to him. He was a handsome, huge, tall man, and in his hand was a spear of his. A slave of Abrahah called ʿAtwadah stood behind him, protecting his back. Aryāṭ raised the spear and struck Abrahah, aiming for the top of his head, but the spear fell on Abrahah's forehead and split his eyebrow, his nose, his eye, and his lip. For that reason he was named Abrahah al-Ashram. Then ʿAtwadah charged at Aryāṭ from behind Abrahah and killed him. The troops of Aryāṭ went over to Abrahah, and the Abyssinians in Yemen united behind him, and Abrahah paid blood-money for Aryāṭ.

40. Sirat Ibn Hisham 40No grade recorded

    [ غَضَبُ النَّجَاشِيِّ عَلَى أَبْرَهَةَ لِقَتْلِهِ أَرْيَاطَ ثُمَّ رِضَاؤُهُ عَنْهُ ] فَلَمَّا بَلَغَ ذَلِكَ النَّجَاشِيَّ غَضِبَ غَضَبًا شَدِيدًا وَقَالَ: عَدَا عَلَى أَمِيرِي فَقَتَلَهُ بِغَيْرِ أَمْرِي. تَمَّ حَلَفَ لَا يَدَعُ أَبْرَهَةَ حَتَّى يَطَأَ بِلَادَهُ، وَيَجُزَّ نَاصِيَتَهُ. فَحَلَقَ أَبْرَهَةُ رَأْسَهُ وَمَلَأَ جِرَابًا مِنْ تُرَابِ الْيَمَنِ. ثُمَّ بَعَثَ بِهِ إلَى النَّجَاشِيِّ، ثُمَّ كَتَبَ إلَيْهِ: أَيُّهَا الْمَلِكُ: إنَّمَا كَانَ أَرْيَاطُ عَبْدَكَ، وَأَنَا عَبْدُكَ، فَاخْتَلَفْنَا فِي أَمْرِكَ، وَكُلٌّ طَاعَتُهُ لَكَ، إلَّا أَنِّي كُنْتُ أَقْوَى عَلَى أَمْرِ الْحَبَشَةِ وَأَضْبَطَ لَهَا وَأَسْوَسَ مِنْهُ، وَقَدْ حَلَقْتُ رَأْسِي كُلَّهُ حِينَ بَلَغَنِي قَسَمُ الْمَلِكِ، وَبَعَثْتُ إلَيْهِ بِجِرَابِ تُرَابٍ مِنْ أَرْضِي، لِيَضَعَهُ تَحْتَ قَدَمَيْهِ فَيَبَرُّ قَسَمُهُ فِيَّ. فَلَمَّا انْتَهَى ذَلِكَ إلَى النَّجَاشِيِّ رَضِيَ عَنْهُ، وَكَتَبَ إلَيْهِ: أَنْ اُثْبُتْ بِأَرْضِ الْيَمَنِ حَتَّى يَأْتِيَكَ أَمْرِي. فَأَقَامَ أَبْرَهَةُ بِالْيَمَنِ

    ✧ When that reached the Negus, he became very angry and said: He transgressed against my commander and killed him without my command. Then he swore an oath that he would not leave Abrahah until he trampled his lands and cut off his forelock. So Abrahah shaved his head and filled a leather sack with dust from the land of Yemen. Then he sent it to the Negus and wrote to him: O king, Aryāṭ was only your slave, and I am your slave. We have differed concerning your affair, and each one’s obedience is to you; except that I was stronger in the affair of the Abyssinians, more disciplined for them, and more politically astute than he. I have shaved my entire head when the king’s oath reached me and I have sent him a leather sack of dust from my land so that he may place it under his feet and thus fulfill his oath concerning me. When that reached the Negus, he was pleased with him and wrote to him: Remain steadfast in the land of Yemen until my command comes to you. So Abrahah stayed in Yemen.

41. Sirat Ibn Hisham 41No grade recorded

    أَمْرُ الْفِيلِ وَقِصَّةُ النَّسَأَةِ [ بِنَاءُ الْقُلَّيْسِ ] ثُمَّ إنَّ أَبْرَهَةَ بَنَى الْقُلَّيْسَ بِصَنْعَاءَ، فَبَنَى كَنِيسَةً لَمْ يُرَ مِثْلُهَا فِي زَمَانِهَا بِشَيْءِ مِنْ الْأَرْضِ ثُمَّ كَتَبَ إلَى النَّجَاشِيِّ: إنِّي قَدْ بَنَيْتُ لَكَ أَيُّهَا الْمَلِكُ كَنِيسَةً لَمْ يُبْنَ مِثْلُهَا لِمَلِكِ كَانَ قَبْلَكَ، وَلَسْتُ بِمُنْتَهٍ حَتَّى أَصْرِفَ إلَيْهَا حَجَّ الْعَرَبِ، فَلَمَّا تَحَدَّثَتْ الْعَرَبُ بِكِتَابِ أَبْرَهَةَ ذَلِكَ إلَى النَّجَاشِيِّ غَضِبَ رَجُلٌ مِنْ النَّسَأَةِ. أَحَدُ بَنِي فُقَيْمِ بْنِ عَدِيِّ بْنِ عَامِرِ بْنِ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ مَالِكِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ مِنْ مُضَرَ. [ مَعْنَى النَّسَأَةِ ] وَالنَّسَأَةُ: الَّذِينَ كَانُوا يَنْسَئُونَ الشُّهُورَ عَلَى الْعَرَبِ فِي الْجَاهِلِيَّةِ فَيُحِلُّونَ الشَّهْرَ مِنْ الْأَشْهُرِ الْحُرُمِ وَيُحَرِّمُونَ مَكَانَهُ الشَّهْرَ مِنْ أَشْهُرِ الْحِلِّ، وَيُؤَخِّرُونَ ذَلِكَ الشَّهْرَ فَفِيهِ أَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى: إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّهُ [ الْمُوَاطَأَةُ لُغَةً ] قَالَ ابْنُ هِشَامٍ: لِيُوَاطِئُوا: لِيُوَافِقُوا؛ وَالْمُوَاطَأَةُ: الْمُوَافَقَةُ تَقُولُ الْعَرَبُ: وَاطَأْتُكَ عَلَى هَذَا الْأَمْرِ، أَيْ وَافَقْتُكَ عَلَيْهِ. وَالْإِيطَاءُ فِي الشِّعْرِ الْمُوَافَقَةُ، وَهُوَ اتِّفَاقُ الْقَافِيَتَيْنِ مِنْ لَفْظٍ وَاحِدٍ، وَجِنْسٍ وَاحِدٍ نَحْوَ قَوْلِ الْعَجَّاجِ - وَاسْمُ الْعَجَّاجِ عَبْدُ اللَّهِ بْنُ رُؤْبَةَ أَحَدُ بَنِي سَعْدِ بْنِ زَيْدِ بْنِ مَنَاةَ بْنِ تَمِيمِ بْنِ مُرِّ بْنِ أُدَّ بْنِ طَانِجَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارٍ. فِي أُثْعبُانَ المَنْجَنُونِ الْمُرْسَلِ ثُمَّ قَالَ: مُدُّ الْخَلِيجِ فِي الْخَلِيجِ الْمُرْسَلِ وَهَذَانِ الْبَيْتَانِ فِي أُرْجُوزَةٍ لَهُ.

    ✧ THE AFFAIR OF THE ELEPHANT AND THE STORY OF THE NASAAH [THE BUILDING OF AL-QULLAYS] Then Abraha built al-Qullays in Sanʿāʾ. He built a church the like of which had not been seen in its time in any part of the earth. Then he wrote to the Negus: "I have built for you, O king, a church the like of which has not been built for any king before you, and I will not cease until I divert to it the pilgrimage of the Arabs." When the Arabs spoke of that letter of Abraha to the Negus, a man of the Nasaʾah became angry—one of the Banū Fuqaym b. ʿAdī b. ʿĀmir b. Thaʿlabah b. al-Ḥārith b. Mālik b. Kinānah b. Khuzaymah b. Mudrikah b. Ilyās of Muḍar. [THE MEANING OF NASAʾAH] The Nasaʾah were those who used to intercalate the months for the Arabs in the Jāhiliyyah, making lawful a month of the sacred months and making sacred in its place a month of the lawful months, and delaying that month. Concerning that, Allah, blessed and exalted, revealed: "The postponing (nasīʾ) is only an increase in disbelief, whereby those who disbelieve are led astray; they make it lawful one year and sacred another year, to agree with the number that Allah has made sacred." [AL-MUWĀṬAʾAH IN LANGUAGE] Ibn Hishām said: "li-yuwāṭiʾū" means "li-yuwāfiqū" (to agree with). Al-muwāṭaʾah is agreement. The Arabs say: "Wāṭaʾtuka ʿalā hādhā al-amr" (I have agreed with you on this matter). Al-īṭāʾ in poetry is agreement, and it is the concurrence of two rhymes from one word and one kind, like the saying of al-ʿAjjāj—and the name of al-ʿAjjāj is ʿAbd Allāh b. Ruʾbah, one of the Banū Saʿd b. Zayd b. Manāh b. Tamīm b. Murr b. Udd b. Ṭānijah b. Ilyās b. Muḍar b. Nizār—in: "In a serpent the mangonel sent forth," then he said: "The surge of the channel in the channel sent forth." These two verses are in a poem of his.

42. Sirat Ibn Hisham 42No grade recorded

    [ تَارِيخُ النَّسْءِ عِنْدَ الْعَرَبِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَوَّلُ مَنْ نَسَأَ الشُّهُورَ عَلَى الْعَرَبِ فَأَحَلَّتْ مِنْهَا مَا أُحِلَّ، وَحَرَّمَتْ مِنْهَا مَا حَرَّمَ القَلَمَّسُ، وَهُوَ حُذَيْفَةُ بْنُ عَبْدِ بْنِ فُقَيْمِ بْنِ عَدِيِّ بْنِ عَامِرِ بْنِ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ مَالِكِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ. ثُمَّ قَامَ بَعْدَهُ عَلَى ذَلِكَ ابْنُهُ ( عَبَّادُ ) بْنُ حُذَيْفَةَ، ثُمَّ قَامَ بَعْدَ عَبَّادٍ: قَلَعُ بْنُ عَبَّادٍ، ثُمَّ قَامَ بَعْدَ قَلَعٍ: أُمَيَّةُ بْنُ قَلَعٍ، ثُمَّ قَامَ بَعْدَ أُمَيَّةَ: عَوْفُ بْنُ أُمَيَّةَ، ثُمَّ قَامَ بَعْدَ عَوْفٍ أَبُو ثُمَامَةَ جُنَادَةُ بْنُ عَوْفٍ، وَكَانَ آخِرَهُمْ، وَعَلَيْهِ قَامَ الْإِسْلَامُ. وَكَانَتْ الْعَرَبُ إذَا فَرَغَتْ مِنْ حَجِّهَا اجْتَمَعَتْ إلَيْهِ، فَحَرَّمَ الْأَشْهُرَ الْحُرُمَ الْأَرْبَعَةَ: رَجَبًا، وَذَا الْقَعْدَةِ، وَذَا الْحِجَّةِ، وَالْمُحَرَّمَ. فَإِذَا أَرَادَ أَنْ يُحِلَّ مِنْهَا شَيْئًا أَحَلَّ الْمُحَرَّمَ فَأَحَلُّوهُ، وَحَرَّمَ مَكَانَهُ صَفَرَ فَحَرَّمُوهُ، لِيُوَاطِئُوا عِدَّةَ الْأَرْبَعَةِ الْأَشْهُرِ الْحُرُمِ. فَإِذَا أَرَادُوا الصَّدَرَ قَامَ فِيهِمْ فَقَالَ: اللَّهُمَّ إنِّي قَدْ أَحْلَلْتُ لَكَ أَحَدَ الصَّفَرَيْنِ، الصَّفَرَ الْأَوَّلَ، وَنَسَّأَتْ الْآخَرَ لِلْعَامِ الْمُقْبِلِ فَقَالَ فِي ذَلِكَ عُمَيْرُ بْنُ قَيْسٍ ( جِذْلُ الطَّعَّانِ ) أَحَدُ بَنِي فِرَاسِ بْنِ غُنْمِ ( بْنِ ثَعْلَبَةَ ) بْنِ مَالِكِ بْنِ كِنَانَةَ، يَفْخَرُ بِالنَّسَأَةِ عَلَى الْعَرَبِ:: لَقَدْ عَلِمَتْ مَعَدُّ أَنَّ قَوْمِي كِرَامُ النَّاسِ أَنَّ لَهُمْ كِرَامَا فَأَيُّ النَّاسِ فَاتُونَا بِوِتْرٍ وَأَيُّ النَّاسِ لَمْ نُعْلِكْ لِجَامَا أَلَسْنَا النَّاسِئِينَ عَلَى مَعَدٍّ شُهُورَ الْحِلِّ نَجْعَلُهَا حَرَامَا قَالَ ابْنُ هِشَامٍ: أَوَّلُ الْأَشْهُرِ الْحُرُمِ الْمُحَرَّمُ

    ✧ [The history of nas’ among the Arabs] Ibn Isḥāq said: The first to intercalate the months among the Arabs, by which they made lawful of them what was made lawful and made unlawful of them what was made unlawful, was al-Qalammas, who is Ḥudhayfah b. ʿAbd b. Fuqaym b. ʿAdī b. ʿĀmir b. Thaʿlabah b. al-Ḥārith b. Mālik b. Kinānah b. Khuzaymah. Then after him his son ʿAbbād b. Ḥudhayfah stood over that. Then after ʿAbbād stood Qalaʿ b. ʿAbbād. Then after Qalaʿ stood Umayyah b. Qalaʿ. Then after Umayyah stood ʿAwf b. Umayyah. Then after ʿAwf stood Abū Thumāmah Junādah b. ʿAwf, and he was the last of them, and upon him Islam arose. When the Arabs finished their pilgrimage, they would gather to him, and he would declare the four sacred months sacred: Rajab, Dhū al-Qaʿdah, Dhū al-Ḥijjah, and al-Muḥarram. If he wanted to make lawful something of them, he made al-Muḥarram lawful, so they made it lawful, and he made Ṣafar sacred in its place, so they made it sacred, in order to keep the number of the four sacred months. When they wanted to depart, he would stand among them and say: O God, I have made lawful for You one of the two Ṣafars, the first Ṣafar, and I have postponed the other for the coming year. About that ʿUmayr b. Qays (Jidhl al-Ṭaʿʿān), one of the Banū Firās b. Ghunm (b. Thaʿlabah) b. Mālik b. Kinānah, said, boasting of the intercalators over the Arabs: Maʿadd has known that my people are the noblest of people, that they have nobility. So which of the people can surpass us in vengeance, and which of the people have we not bridled with a bit? Are we not the intercalators over Maʿadd, making the months of the profane sacred? Ibn Hishām said: The first of the sacred months is al-Muḥarram.

43. Sirat Ibn Hisham 43No grade recorded

    [ إحْدَاثُ الْكِنَانِيِّ فِي الْقُلَّيْسِ، وَحَمْلَةُ أَبْرَهَةَ عَلَى الْكَعْبَةِ ] قَالَ ابْنُ إسْحَاقَ: فَخَرَجَ الْكِنَانِيُّ حَتَّى أَتَى الْقُلَّيْسَ فَقَعَدَ فِيهَا - قَالَ ابْنُ هِشَامٍ يَعْنِي أَحْدَثَ فِيهَا - قَالَ ابْنُ إسْحَاقَ: ثُمَّ خَرَجَ فَلَحِقَ بِأَرْضِهِ، فَأُخْبِرَ بِذَلِكَ أَبْرَهَةُ فَقَالَ: مَنْ صَنَعَ هَذَا ؟ فَقِيلَ لَهُ: صَنَعَ هَذَا رَجُلٌ مِنْ الْعَرَبِ مِنْ أَهْلِ هَذَا الْبَيْتِ الَّذِي تَحُجُّ الْعَرَبُ إلَيْهِ بِمَكَّةَ لَمَّا سَمِعَ قَوْلَكَ: أَصْرِفُ إلَيْهَا حَجَّ الْعَرَبِ غَضِبَ فَجَاءَ فَقَعَدَ فِيهَا، أَيْ أَنَّهَا لَيْسَتْ لِذَلِكَ بِأَهْلِ. فَغَضِبَ عِنْدَ ذَلِكَ أَبْرَهَةُ وَحَلَفَ لَيَسِيرَنَّ إلَى الْبَيْتِ حَتَّى يَهْدِمَهُ، ثُمَّ أَمَرَ الْحَبَشَةَ فَتَهَيَّأَتْ وَتَجَهَّزَتْ، ثُمَّ سَارَ وَخَرَجَ مَعَهُ بِالْفِيلِ، وَسَمِعَتْ بِذَلِكَ الْعَرَبُ، فَأَعْظَمُوهُ وَفَظِعُوا بِهِ، وَرَأَوْا جِهَادَهُ حَقًّا عَلَيْهِمْ، حِينَ سَمِعُوا بِأَنَّهُ يُرِيدُ هَدْمَ الْكَعْبَةِ، بَيْتِ اللَّهِ الْحَرَامِ

    ✧ The Kinani's defilement in al-Qullays and Abrahah's attack on the Ka'bah Ibn Ishaq said: The Kinani went out until he came to al-Qullays and sat in it—Ibn Hisham said: meaning he defiled in it. Ibn Ishaq said: Then he went out and returned to his land. Abrahah was informed of that and said: Who did this? It was said to him: A man from the Arabs, from the people of this House to which the Arabs make pilgrimage in Makkah, did this. When he heard your saying, 'I shall divert the pilgrimage of the Arabs to it,' he became angry, came, and sat in it, meaning that it is not worthy of that. Then Abrahah became angry and swore that he would march to the House until he destroyed it. Then he ordered the Abyssinians, and they prepared and equipped themselves. Then he marched and set out with the elephant. The Arabs heard of that and considered it a grave matter, were terrified by it, and deemed fighting him a duty upon them when they heard that he intended to destroy the Ka'bah, the Sacred House of Allah.

44. Sirat Ibn Hisham 44No grade recorded

    [ هَزِيمَةُ ذِي نَفْرٍ أَمَامَ أَبْرَهَةَ ] فَخَرَجَ إلَيْهِ رَجُلٌ مِنْ أَشْرَافِ أَهْلِ الْيَمَنِ وَمُلُوكِهِمْ يُقَالُ لَهُ: ذُو نَفْرٍ، فَدَعَا قَوْمَهُ، وَمَنْ أَجَابَهُ مِنْ سَائِرِ الْعَرَبِ إلَى حَرْبِ أَبْرَهَةَ، وَجِهَادِهِ عَنْ بَيْتِ اللَّهِ الْحَرَامِ، وَمَا يُرِيدُ مِنْ هَدْمِهِ وَإِخْرَابِهِ؛ فَأَجَابَهُ إلَى ذَلِكَ مَنْ أَجَابَهُ، ثُمَّ عَرَضَ لَهُ فَقَاتَلَهُ، فَهُزِمَ ذُو نَفْرٍ وَأَصْحَابُهُ، وَأُخِذَ لَهُ ذُو نَفْرٍ فَأُتِيَ بِهِ أَسِيرًا، فَلَمَّا أَرَادَ قَتْلَهُ قَالَ لَهُ ذُو نَفْرٍ: أَيُّهَا الْمَلِكُ، لَا تَقْتُلْنِي فَإِنَّهُ عَسَى أَنْ يَكُونَ بَقَائِي مَعَكَ خَيْرًا لَكَ مِنْ قَتْلِي، فَتَرَكَهُ مِنْ الْقَتْلِ وَحَبَسَهُ عِنْدَهُ فِي وَثَاقٍ، وَكَانَ أَبْرَهَةُ رَجُلًا حَلِيمًا

    ✧ [ The defeat of Dhū Nafr before Abrahah ] Then a man from among the nobles of the people of Yemen and their kings, called Dhū Nafr, went out to him. He summoned his people and those from the rest of the Arabs who answered him to wage war against Abrahah and to strive against him in defense of the Sacred House of Allah, and against what he intended of its demolition and ruin. Those who answered him responded to that, then he confronted him and fought him, and Dhū Nafr and his companions were defeated. Dhū Nafr was captured for him and brought as a prisoner. When he wanted to kill him, Dhū Nafr said to him: "O king, do not kill me, for perhaps my remaining with you may be better for you than killing me." So he spared him from execution and detained him with him in fetters. Abrahah was a forbearing man.

45. Sirat Ibn Hisham 45No grade recorded

    [ مَا وَقَعَ بَيْنَ نُفَيْلٍ وَأَبْرَهَةَ ] ثُمَّ مَضَى أَبْرَهَةُ عَلَى وَجْهِهِ ذَلِكَ يُرِيدُ مَا خَرَجَ لَهُ، حَتَّى إذَا كَانَ بِأَرْضِ خَثْعَمَ عَرَضَ لَهُ نُفَيْلُ بْنُ حَبِيبٍ الْخَثْعَمِيُّ فِي قَبيلَيْ خَثْعَمَ: شَهْرَانِ وَنَاهِسُ: وَمَنْ تَبِعَهُ مِنْ قَبَائِلِ الْعَرَبِ، فَقَاتَلَهُ فَهَزَمَهُ أَبْرَهَةُ، وَأُخِذَ لَهُ نُفَيْلٌ أَسِيرًا فَأُتِيَ بِهِ فَلَمَّا هَمَّ بِقَتْلِهِ قَالَ لَهُ نُفَيْلٌ: أَيُّهَا الْمَلِكُ، لَا تَقْتُلْنِي فَإِنِّي دَلِيلُكَ بِأَرْضِ الْعَرَبِ، وَهَاتَانِ يَدَايَ لَكَ عَلَى قبيلَيْ خَثْعَمَ: شَهْرَانِ وَنَاهِسُ بِالسَّمْعِ وَالطَّاعَةِ، فَخَلَّى سَبِيلَهُ

    ✧ Then Abrahah went on his way, seeking what he had come out for, until when he was in the land of Khathʿam, Nufayl b. Ḥabīb al-Khathʿamī confronted him with the two tribes of Khathʿam—Shahrān and Nāhis—and those Arabs who followed him from other tribes. He fought him, but Abrahah routed him, and Nufayl was taken captive and brought to him. When Abrahah was about to kill him, Nufayl said to him, “O king, do not kill me, for I can guide you through the land of the Arabs. Here are my two hands to you, on behalf of the two tribes of Khathʿam—Shahrān and Nāhis—pledging obedience and loyalty.” So Abrahah released him.

46. Sirat Ibn Hisham 46No grade recorded

    [ ابْنُ مُعَتِّبٍ وَأَبْرَهَةُ ] وَخَرَجَ بِهِ مَعَهُ يَدُلُّهُ، حَتَّى إذَا مَرَّ بِالطَّائِفِ خَرَجَ إلَيْهِ مَسْعُودُ بْنُ مُعَتِّبِ بْنِ مَالِكِ بْنِ كَعْبِ بْنِ مَرْوِ بْنِ سَعْدِ بْنِ عَوْفِ بْنِ ثَقِيفٍ فِي رِجَالِ ثَقِيفٍ

    ✧ [Ibn Muʿattib and Abrahah] He went out with him, guiding him, until when he passed by al-Ṭāʾif, Masʿūd b. Muʿattib b. Mālik b. Kaʿb b. Marwi b. Saʿd b. ʿAwf b. Thaqīf came out to him, among men of Thaqīf.

47. Sirat Ibn Hisham 47No grade recorded

    [ نَسَبُ ثَقِيفٍ وَشِعْرُ ابْنِ أَبِي الصَّلْتِ فِي ذَلِكَ ] وَاسْمُ ثَقِيفٍ: قَسِيُّ بْنُ النَّبِيتِ بْنِ مُنَبِّهِ بْنِ مَنْصُورِ بْنِ يَقْدُمَ بْنِ أَفْصَى بْنِ دُعْمّى بْنِ إيَادِ ( بْنِ نِزَارِ ) بْنِ مَعَدِّ بْنِ عَدْنَانَ. قَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ الثَّقَفِيُّ:: قَوْمِي إيَادٌ لَوْ أَنَّهُمْ أُمَمُ أَوْ لَوْ أَقَامُوا فَتُهْزَلَ النِّعَمُ قَوْمٌ لَهُمْ سَاحَةُ الْعِرَاقِ إذَا سَارُوا جَمِيعًا وَالْقِطُّ وَالْقَلَمُ وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَيْضًا:: فَإِمَّا تَسْأَلِي عَنِّي لُبَيْنَى وَعَنْ نَسَبِي أُخَبِّرْكَ اليَقينَا فَإِنَّا للنَّبيتِ أَبِي قَسِيٍّ لَمَنْصُورُ بْنُ يَقْدُمَ الْأَقْدَمِينَا قَالَ ابْنُ هِشَامٍ: ثَقِيفٌ قَسِىُّ بْنُ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ. وَالْبَيْتَانِ الْأَوَّلَانِ وَالْآخِرَانِ فِي قَصِيدَتَيْنِ لِأُمَيَّةِ

    ✧ [The genealogy of Thaqīf and the poetry of Ibn Abī al-Ṣalt on that] The name of Thaqīf is Qasiyy b. al-Nabīt b. Munabbih b. Manṣūr b. Yaqdum b. Afṣā b. Duʿmī b. Iyād b. Nizār b. Maʿadd b. ʿAdnān. Umayyah b. Abī al-Ṣalt al-Thaqafī said: My people are Iyād, if only they were nations, or if only they stayed put, then blessings would grow lean. A people who hold the courtyard of Iraq, when they travel all together, and the register and the pen. And Umayyah b. Abī al-Ṣalt also said: If you ask about me, Lubaynā, and about my lineage, I will tell you with certainty: We belong to al-Nabīt, father of Qasiyy, to Manṣūr b. Yaqdum, the most ancient ones. Ibn Hishām said: Thaqīf is Qasiyy b. Munabbih b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān. The first two verses and the last two are from two odes by Umayyah.

48. Sirat Ibn Hisham 48No grade recorded

    [ اسْتِسْلَامُ أَهْلِ الطَّائِفِ لِأَبْرَهَةَ ] قَالَ ابْنُ إسْحَاقَ: فَقَالُوا لَهُ: أَيُّهَا الْمَلِكُ، إنَّمَا نَحْنُ عَبِيدُكَ سَامِعُونَ لَكَ مُطِيعُونَ، لَيْسَ عِنْدَنَا لَكَ خِلَافٌ. وَلَيْسَ بَيْتُنَا هَذَا الْبَيْتَ الَّذِي تُرِيدُ - يَعْنُونَ اللَّاتَ - إنَّمَا تُرِيدُ الْبَيْتَ الَّذِي بِمَكَّةَ. وَنَحْنُ نَبْعَثُ مَعَكَ مَنْ يَدُلُّكَ عَلَيْهِ، فَتَجَاوَزَ عَنْهُمْ. [ اللَّاتُ ]: وَاَللَّاتُ: بَيْتٌ لَهُمْ بِالطَّائِفِ كَانُوا يُعَظِّمُونَهُ نَحْوَ تَعْظِيمِ الْكَعْبَةِ. قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ لِضِرَارِ بْنِ الْخَطَّابِ الْفِهْرِيِّ:: وَفَرَّتْ ثَقِيفٌ إلَى لَاتِهَا بِمُنْقَلَبِ الْخَائِبِ الْخَاسِرِ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ

    ✧ [The submission of the people of al-Ṭāʾif to Abrahah] Ibn Isḥāq said: They said to him: O king, we are only your slaves, listening to you and obeying you; we have no disagreement with you. This house of ours is not the house you want—meaning al-Lāt—you only want the house that is in Makkah. We shall send with you someone to guide you to it, so he passed on from them. [Al-Lāt] Al-Lāt was a house of theirs in al-Ṭāʾif which they used to venerate in the manner of the veneration of the Kaʿbah. Ibn Hishām said: Abū ʿUbaydah al-Naḥwī recited to me from Ḍirār b. al-Khaṭṭāb al-Fihrī: And Thaqīf fled to their Lāt, at the turning point of the disappointed, the loser. This verse is among some verses of his.

49. Sirat Ibn Hisham 49No grade recorded

    [ مَعُونَةُ أَبِي رِغَالٍ لِأَبْرَهَةَ وَمَوْتُهُ وَقَبْرُهُ ] قَالَ ابْنُ إسْحَاقَ: فَبَعَثُوا مَعَهُ أَبَا رِغَالٍ يَدُلُّهُ عَلَى الطَّرِيقِ إلَى مَكَّةَ فَخَرَجَ أَبْرَهَةُ وَمَعَهُ أَبُو رِغَالٍ حَتَّى أَنْزَلَهُ الْمُغَمِّسَ؛ فَلَمَّا أَنْزَلَهُ بِهِ مَاتَ أَبُو رِغَالٍ هُنَالِكَ، فَرَجَمَتْ قَبْرَهُ الْعَرَبُ، فَهُوَ الْقَبْرُ الَّذِي يَرْجُمُ النَّاسُ بِالْمُغَمِّسِ

    ✧ [The assistance of Abū Righāl to Abrahah, his death and his grave] Ibn Isḥāq said: They sent with him Abū Righāl to guide him on the road to Makkah. Abrahah set out, with Abū Righāl accompanying him, until he made him halt at al-Mughammis. When he had made him halt there, Abū Righāl died at that place, and the Arabs stoned his grave. It is the grave which people stone at al-Mughammis.

50. Sirat Ibn Hisham 50No grade recorded

    [ الْأَسْوَدُ وَاعْتِدَاؤُهُ عَلَى مَكَّةَ ] فَلَمَّا نَزَلَ أَبْرَهَةُ الْمُغَمِّسَ. بَعَثَ رَجُلًا مِنْ الْحَبَشَةِ يُقَالُ لَهُ: الْأَسْوَدُ بْنُ مَقْصُودٍ عَلَى خَيْلٍ لَهُ، حَتَّى انْتَهَى إلَى مَكَّةَ، فَسَاقَ إلَيْهِ أَمْوَالَ ( أَهْلِ ) تِهَامَةَ مِنْ قُرَيْشٍ وَغَيْرِهِمْ، وَأَصَابَ فِيهَا مِائَتَيْ بَعِيرٍ لِعَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، وَهُوَ يَوْمَئِذٍ كَبِيرُ قُرَيْشٍ وَسَيِّدُهَا فَهَمَّتْ قُرَيْشٌ وَكِنَانَةُ وَهُذَيْلٌ. وَمَنْ كَانَ بِذَلِكَ الْحَرَمِ ( مِنْ سَائِرِ النَّاسِ ) بِقِتَالِهِ. ثُمَّ عَرَفُوا أَنَّهُمْ لَا طَاقَةَ لَهُمْ بِهِ، فَتَرَكُوا ذَلِكَ

    ✧ [Al-Aswad and his aggression against Makkah] When Abrahah encamped at al-Mughammis, he dispatched a man from Abyssinia called al-Aswad b. Maqṣūd with a cavalry contingent of his, until he reached Makkah. He drove off to him the livestock of the people of Tihāmah, belonging to Quraysh and others, and he seized among them two hundred camels belonging to ʿAbd al-Muṭṭalib b. Hāshim, who at that time was the elder of Quraysh and their chief. Quraysh, Kinānah, Hudhayl, and those among the rest of the people who were in that sanctuary resolved to fight him. Then they realized that they had no strength against him, so they abandoned that.

51. Sirat Ibn Hisham 51No grade recorded

    [ حُنَاطَةُ وَعَبْدُ الْمُطَّلِبِ ] وَبَعَثَ أَبْرَهَةُ - حُنَاطَةَ الْحِمْيَرِيَّ إلَى مَكَّةَ، وَقَالَ لَهُ: سَلْ عَنْ سَيِّدِ أَهْلِ هَذَا الْبَلَدِ وَشَرِيفِهَا ثُمَّ قُلْ ( لَهُ ): إنَّ الْمَلِكَ يَقُولُ لَكَ: إنِّي لَمْ آتِ لِحَرْبِكُمْ، إنَّمَا جِئْتُ لِهَدْمِ هَذَا الْبَيْتِ، فَإِنْ لَمْ تَعْرِضُوا دُونَهُ بِحَرْبِ، فَلَا حَاجَةَ لِي بِدِمَائِكُمْ، فَإِنْ هُوَ لَمْ يُرِدْ حَرْبِي فَأْتِنِي بِهِ. فَلَمَّا دَخَلَ حُنَاطَةُ مَكَّةَ سَأَلَ عَنْ سَيِّدِ قُرَيْشٍ وَشَرِيفِهَا فَقِيلَ لَهُ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمِ ( بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ ) فَجَاءَهُ فَقَالَ لَهُ مَا أَمَرَهُ بِهِ أَبْرَهَةُ؛ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ: وَاَللَّهِ مَا نُرِيدُ حَرْبَهُ، وَمَا لَنَا بِذَلِكَ مِنْ طَاقَةٍ هَذَا بَيْتُ اللَّهِ الْحَرَامُ وَبَيْتُ خَلِيلِهِ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ - أَوْ كَمَا قَالَ - فَإِنْ يَمْنَعْهُ مِنْهُ فَهُوَ بَيْتُهُ وَحَرَمُهُ. وَإِنْ يُخَلِّ بَيْنَهُ وَبَيْنَهُ، فَوَاَللَّهِ مَا عِنْدَنَا دَفْعٌ عَنْهُ فَقَالَ ( لَهُ ) حُنَاطَةُ: فَانْطَلِقْ مَعِي إلَيْهِ، فَإِنَّهُ قَدْ أَمَرَنِي أَنْ آتِيَهُ بِكَ

    ✧ [ Ḥunāṭah and ʿAbd al-Muṭṭalib ] Abrahah dispatched Ḥunāṭah al-Ḥimyarī to Makkah, and said to him: Ask about the chief of the people of this town and its nobleman, then say to him: The king says to you: I have not come to fight you; I have come only to destroy this House. If you do not oppose me with war on its account, I have no need for your blood. If he does not desire war with me, then bring him to me. When Ḥunāṭah entered Makkah, he asked about the chief of Quraysh and its nobleman, and he was told: ʿAbd al-Muṭṭalib b. Hāshim b. ʿAbd Manāf b. Quṣayy. He went to him and said to him what Abrahah had commanded him. ʿAbd al-Muṭṭalib said to him: By God, we do not want war with him, and we have no strength for that. This is the Sacred House of God and the House of His friend Ibrāhīm ﷺ — or as he said — if He defends it from him, it is His House and His sanctuary. And if He leaves the way open between him and it, by God, we have no means of defending it. Ḥunāṭah said to him: Then come with me to him, for he has commanded me to bring you to him.

52. Sirat Ibn Hisham 52No grade recorded

    [ ذُو نَفْرٍ وَأُنَيْسٌ وَتَوَسُّطُهُمَا لِعَبْدِ الْمُطَّلِبِ لَدَى أَبْرَهَةَ ] فَانْطَلَقَ مَعَهُ عَبْدُ الْمُطَّلِبِ، وَمَعَهُ بَعْضُ بَنِيهِ حَتَّى أَتَى الْعَسْكَرَ، فَسَأَلَ عَنْ ذِي نَفْرٍ، وَكَانَ لَهُ صَدِيقًا، حَتَّى دَخَلَ عَلَيْهِ وَهُوَ فِي مَحْبِسِهِ، فَقَالَ لَهُ: يَا ذَا نَفْرٍ هَلْ عِنْدَكَ مِنْ غَنَاءٍ فِيمَا نَزَلَ بِنَا ؟ فَقَالَ لَهُ ذُو نَفْرٍ: وَمَا غَنَاءُ رَجُلٍ أَسِيرٍ بِيَدَيْ مَلِكٍ يَنْتَظِرُ أَنْ يَقْتُلَهُ غُدُوًّا أَوْ عَشِيًّا مَا عِنْدَنَا غَنَاءٌ فِي شَيْءٍ مِمَّا نَزَلَ بِكَ إلَّا أَنَّ أُنَيْسًا سَائِسَ الْفِيلِ صَدِيقٌ لِي، وَسَأُرْسِلُ إلَيْهِ فَأُوصِيهِ بِكَ، وَأُعْظِمُ عَلَيْهِ حَقَّكَ، وَأَسْأَلُهُ أَنْ يَسْتَأْذِنَ لَكَ عَلَى الْمَلِكِ، فَتُكَلِّمُهُ بِمَا بَدَا لَكَ. وَيَشْفَعُ لَكَ عِنْدَهُ بِخَيْرِ إنْ قَدَرَ عَلَى ذَلِكَ، فَقَالَ: حَسْبِي فَبَعَثَ ذُو نَفْرٍ إلَى أُنَيْسٍ، فَقَالَ لَهُ: إنَّ عَبْدَ الْمُطَّلِبِ سَيِّدُ قُرَيْشٍ، وَصَاحِبُ عِيرِ مَكَّةَ، يُطْعِمُ النَّاسَ بِالسَّهْلِ وَالْوُحُوشَ فِي رُءُوسِ الْجِبَالِ، وَقَدْ أَصَابَ لَهُ الْمَلِكُ مِائَتَيْ بَعِيرٍ، فَاسْتَأْذِنْ لَهُ عَلَيْهِ. وَانْفَعْهُ عِنْدَهُ بِمَا اسْتَطَعْتَ؛ فَقَالَ: أَفْعَلُ. فَكَلَّمَ أُنَيْسٌ أَبْرَهَةَ، فَقَالَ لَهُ: أَيُّهَا الْمَلِكُ هَذَا سَيِّدُ قُرَيْشٍ بِبَابِكَ يَسْتَأْذِنُ عَلَيْكَ، وَهُوَ صَاحِبُ عِيرِ مَكَّةَ، وَهُوَ يُطْعِمُ النَّاسَ فِي السَّهْلِ وَالْوُحُوشَ فِي رُءُوسِ الْجِبَالِ، فَأْذَنْ لَهُ عَلَيْكَ، فَيُكَلِّمْكَ فِي حَاجَتِهِ، ( وَأَحْسِنْ إلَيْهِ ) قَالَ: فَأَذِنَ لَهُ أَبْرَهَةُ

    ✧ [ Dhū Nafr and Unays, and their mediation for ʿAbd al-Muṭṭalib before Abrahah ] So ʿAbd al-Muṭṭalib departed with him, and with him some of his sons, until he came to the army. He asked about Dhū Nafr, who was a friend of his, until he entered upon him while he was in his prison. He said to him: O Dhū Nafr, do you have any means to help us with what has befallen us? Dhū Nafr said to him: What can a captive do who is in the hands of a king, awaiting to be killed morning or evening? I have no means to help with anything that has befallen you, except that Unays, the driver of the elephant, is a friend of mine. I will send to him and commend you to him, and place great weight on your right, and ask him to seek permission for you to see the king, so that you may speak to him as you see fit. And he will intercede for you with him for good, if he is able to do that. He said: That is enough for me. So Dhū Nafr sent to Unays and said to him: ʿAbd al-Muṭṭalib is the chief of Quraysh and the owner of the caravan of Makkah. He feeds the people in the plain and the wild beasts on the mountain tops. The king has seized two hundred camels of his. Seek permission for him to see him, and benefit him with him as much as you can. He said: I will do it. So Unays spoke to Abrahah and said to him: O king, this chief of Quraysh is at your gate seeking permission to see you. He is the owner of the caravan of Makkah, and he feeds the people in the plain and the wild beasts on the mountain tops. Grant him permission to see you, so that he may speak to you about his need, and treat him well. He said: So Abrahah granted him permission.

53. Sirat Ibn Hisham 53No grade recorded

    [ عَبْدُ الْمُطَّلِبِ وَحُنَاطَةُ وَخُوَيْلِدُ بَيْنَ يَدَيْ أَبْرَهَةَ ] قَالَ: وَكَانَ عَبْدُ الْمُطَّلِبِ أَوْسَمَ النَّاسِ وَأَجْمَلَهُمْ وَأَعْظَمَهُمْ، فَلَمَّا رَآهُ أَبْرَهَةُ أَجَلَّهُ وَأَعْظَمَهُ وَأَكْرَمَهُ عَنْ أَنْ يُجْلِسَهُ تَحْتَهُ، وَكَرِهَ أَنْ تَرَاهُ الْحَبَشَةُ يَجْلِسُ مَعَهُ عَلَى سَرِيرِ مُلْكِهِ، فَنَزَلَ أَبْرَهَةُ عَنْ سَرِيرِهِ فَجَلَسَ عَلَى بِسَاطِهِ، وَأَجْلَسَهُ مَعَهُ عَلَيْهِ إلَى جَنْبِهِ، ثُمَّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُ: حَاجَتُكَ ؟ فَقَالَ لَهُ ذَلِكَ التُّرْجُمَانُ: فَقَالَ: حَاجَتِي أَنْ يَرُدَّ عَلَيَّ الْمَلِكُ مِائَتَيْ بَعِيرٍ أَصَابَهَا لِي، فَلَمَّا قَالَ لَهُ ذَلِكَ، قَالَ أَبْرَهَةُ لِتَرْجُمَانِهِ: قُلْ لَهُ: قَدْ كُنْتَ أَعْجَبْتَنِي حِينَ رَأَيْتُكَ، ثُمَّ قَدْ زَهِدْتُ فِيكَ حِينَ كَلَّمْتنِي، أَتُكَلِّمُنِي فِي مِائَتَيْ بَعِيرٍ أَصَبْتُهَا لَكَ، وَتَتْرُكُ بَيْتًا هُوَ دِينُكَ وَدِينُ آبَائِكَ قَدْ جِئْتُ أَهْدِمُهُ، لَا تُكَلِّمْنِي فِيهِ قَالَ لَهُ عَبْدُ الْمُطَّلِبِ: إنِّي أَنَا رَبُّ الْإِبِلِ، وَإِنَّ لِلْبَيْتِ رَبًّا سَيَمْنَعُهُ، قَالَ: مَا كَانَ لِيَمْتَنِعَ مِنِّي، قَالَ: أَنْتَ وَذَاكَ. وَكَانَ فِيمَا يَزْعُمُ بَعْضُ أَهْلِ الْعِلْمِ، قَدْ ذَهَبَ مَعَ عَبْدِ الْمُطَّلِبِ إلَى أَبْرَهَةَ، حِينَ بَعَثَ إلَيْهِ حُنَاطَةَ، يَعْمُرُ بْنُ نُفَاثَةَ بْنِ عَدِيِّ بْنِ الدُّئْلِ بْنِ بَكْرِ بْنِ مَنَاةَ بْنِ كِنَانَةَ، وَهُوَ يَوْمَئِذٍ سَيِّدُ بَنِي بَكْرٍ، وَخُوَيْلِدُ بْنُ وَاثِلَةَ الْهُذَلِيُّ، وَهُوَ يَوْمَئِذٍ سَيِّدُ هُذَيْلٍ؛ فَعَرَضُوا عَلَى أَبْرَهَةَ ثُلُثَ أَمْوَالِ تِهَامَةَ، عَلَى أَنْ يَرْجِعَ عَنْهُمْ وَلَا يَهْدِمَ الْبَيْتَ فَأَبَى عَلَيْهِمْ. وَاَللَّهُ أَعْلَمُ أَكَانَ ذَلِكَ أَمْ لَا. فَرَدَّ أَبْرَهَةُ عَلَى عَبْدِ الْمُطَّلِبِ الْإِبِلَ الَّتِي أَصَابَ لَهُ

    ✧ ʿAbd al-Muṭṭalib, Ḥunāṭah and Khuwaylid before Abrahah He said: ʿAbd al-Muṭṭalib was the most handsome of the people, the most beautiful of them, and the greatest of them. When Abrahah saw him, he honored him, held him in high esteem, and treated him with respect, too much to seat him below him. He disliked that the Abyssinians see him sitting with him on the throne of his kingdom. So Abrahah came down from his throne and sat on his carpet, and seated him with him on it at his side. Then he said to his interpreter: "Say to him: What is your need?" So the interpreter said that to him. He said: "My need is that the king return to me two hundred camels of mine which he has seized." When he said that to him, Abrahah said to his interpreter: "Say to him: You had impressed me when I saw you; then I lost interest in you when you spoke to me. Do you speak to me about two hundred camels of yours which I have seized, and leave a house which is your religion and the religion of your fathers, which I have come to destroy? Do you not speak to me about it?" ʿAbd al-Muṭṭalib said to him: "I am the owner of the camels, and the house has an owner who will protect it." He said: "It will not be protected from me." He said: "You and that." And as some of the people of knowledge claim, there went with ʿAbd al-Muṭṭalib to Abrahah, when he sent Ḥunāṭah to him, Yaʿmur b. Nufāthah b. ʿAdī b. al-Duʾil b. Bakr b. Manāh b. Kinānah, who was then the chief of Banū Bakr, and Khuwaylid b. Wāthilah al-Hudhalī, who was then the chief of Hudhayl. They offered Abrahah a third of the wealth of Tihāmah, on condition that he turn back from them and not destroy the house, but he refused them. And Allah knows best whether that was so or not. Then Abrahah returned to ʿAbd al-Muṭṭalib the camels which he had seized from him.

54. Sirat Ibn Hisham 54No grade recorded

    [ عَبْدُ الْمُطَّلِبِ فِي الْكَعْبَةَ يَسْتَنْصِرُ بِاَللَّهِ عَلَى رَدِّ أَبْرَهَةَ ] فَلَمَّا انْصَرَفُوا عَنْهُ، انْصَرَفَ عَبْدُ الْمُطَّلِبِ إلَى قُرَيْشٍ، فَأَخْبَرَهُمْ الْخَبَرَ، وَأَمَرَهُمْ بِالْخُرُوجِ مِنْ مَكَّةَ، وَالتَّحَرُّزِ فِي شَعَفِ الْجِبَالِ وَالشِّعَابِ: تَخَوُّفًا عَلَيْهِمْ مِنْ مَعَرَّةِ الْجَيْشِ، ثُمَّ قَامَ عَبْدُ الْمُطَّلِبِ، فَأَخَذَ بِحَلْقَةِ بَابِ الْكَعْبَةِ، وَقَامَ مَعَهُ نَفَرٌ مِنْ قُرَيْشٍ يَدْعُونَ اللَّهَ، وَيَسْتَنْصِرُونَهُ عَلَى أَبْرَهَةَ وَجُنْدِهِ، فَقَالَ عَبْدُ الْمُطَّلِبِ وَهُوَ آخِذٌ بِحَلْقَةِ بَابِ الْكَعْبَةِ:: لَا هُمَّ إنَّ الْعَبْدَ يَمْنَعُ رَحْلَهُ فَامْنَعْ حِلَالَكْ لَا يَغْلِبَنَّ صَلِيبُهُمْ وَمِحَالُهُمْ غَدْوًا مِحَالَكْ [ زَادَ الْوَاقِدِيُّ ] إنْ كُنْتَ تَارِكَهُمْ وَقِبْلَتَنَا فَأَمْرٌ مَا بَدَا لَكْ قَالَ ابْنُ هِشَامٍ: هَذَا مَا صَحَّ لَهُ مِنْهَا

    ✧ When they had left him, ʿAbd al-Muṭṭalib went to Quraysh and told them the news, and he commanded them to leave Makkah and to take refuge in the mountain peaks and ravines, fearing for them the harm of the army. Then ʿAbd al-Muṭṭalib arose, took hold of the ring of the door of the Kaʿbah, and with him stood a group of Quraysh, calling upon God and seeking His aid against Abrahah and his army. ʿAbd al-Muṭṭalib said, while holding the ring of the door of the Kaʿbah: O God, a servant defends his own riding beasts, so defend Your sacred places. Let not their cross and their cunning ever overcome Your sacred precincts. Al-Wāqidī added: If You are leaving them and our qiblah, then it is a matter as You see fit. Ibn Hishām said: This is what is authentic of it.

55. Sirat Ibn Hisham 55No grade recorded

    [ شِعْرٌ لِعِكْرِمَةَ فِي الدُّعَاءِ عَلَى الْأَسْوَدِ بْنِ مَقْصُودٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عِكْرِمَةُ بْنُ عَامِرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ: لَا هُمَّ أَخْزِ الْأَسْوَدَ بْنَ مَقْصُودِ الْآخِذَ الْهَجْمَةَ فِيهَا التَّقليدْ بَيْنَ حِرَاءَ وثَبِيرٍ فَالْبِيدْ يَحْبِسُهَا وَهِيَ أُولَاتُ التَّطْرِيدْ فَضَمَّهَا إلَى طَمَاطِمٍ سُودْ أَخْفِرْهُ يَا رَبِّ وَأَنْتَ مَحْمُودْ قَالَ ابْنُ هِشَامٍ: هذا ما صَحَّ لَهُ مِنْهَا، وَالطَّمَاطِمُ: الْأَعْلَاجُ. قَالَ ابْنُ إسْحَاقَ ثُمَّ أَرْسَلَ عَبْدُ الْمُطَّلِبِ حَلْقَةَ بَابِ الْكَعْبَةِ، وَانْطَلَقَ هُوَ وَمَنْ مَعَهُ مِنْ قُرَيْشٍ إلَى شَعَفِ الْجِبَالِ فَتَحَرَّزُوا فِيهَا يَنْتَظِرُونَ مَا أَبْرَهَةُ فَاعِلٌ بِمَكَّةَ إذَا دَخَلَهَا

    ✧ [Poetry of ʿIkrimah in supplication against al-Aswad b. Maqṣūd] Ibn Isḥāq said: ʿIkrimah b. ʿĀmir b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy said: O Allah, disgrace al-Aswad b. Maqṣūd, Who seized the herd of camels, in which there were necklaces, Between Ḥirāʾ and Thabīr, and the desert; He withholds them, though they are wont to be driven forth, And he has joined them to black ṭamāṭim. Betray him, O Lord, while You are praiseworthy. Ibn Hishām said: This is what is sound of it, and al-ṭamāṭim are the barbarians / foreigners. Ibn Isḥāq said: Then ʿAbd al-Muṭṭalib sent for the ring of the door of the Kaʿbah, and he and those with him of Quraysh departed to the mountain peaks and took refuge there, waiting to see what Abrahah would do to Makkah when he entered it.

56. Sirat Ibn Hisham 56No grade recorded

    [ دُخُولُ أَبْرَهَةَ مَكَّةَ، وَمَا وَقَعَ لَهُ وَلِفِيلِهِ، وَشِعْرُ نُفَيْلٍ فِي ذَلِكَ ] فَلَمَّا أَصْبَحَ أَبْرَهَةُ تَهَيَّأَ لِدُخُولِ مَكَّةَ، وَهَيَّأَ فِيلَهُ وَعَبَّى جَيْشَهُ، وَكَانَ اسْمُ الْفِيلِ مَحْمُودًا وَأَبْرَهَةُ مُجْمِعٌ لِهَدْمِ الْبَيْتِ، ثُمَّ الِانْصِرَافِ إلَى الْيَمَنِ فَلَمَّا وَجَّهُوا الْفِيلَ إلَى مَكَّةَ، أَقْبَلَ نُفَيْلُ بْنُ حَبِيبٍ ( الْخَثْعَمِيُّ ) حَتَّى قَامَ إلَى جَنْبِ الْفِيلِ، ثُمَّ أَخَذَ بِأُذُنِهِ. فَقَالَ: اُبْرُكْ مَحْمُودُ، أَوْ ارْجِعْ رَاشِدًا مِنْ حَيْثُ جِئْتَ، فَإِنَّكَ فِي بَلَدِ اللَّهِ الْحَرَامِ ثُمَّ أَرْسَلَ أُذُنَهُ فَبَرَكَ الْفِيلُ، وَخَرَجَ نُفَيْلُ بْنُ حَبِيبٍ يَشْتَدُّ حَتَّى أَصْعَدَ فِي الْجَبَلِ، وَضَرَبُوا الْفِيلَ لِيَقُومَ فَأَبَى، فَضَرَبُوا ( فِي ) رَأْسِهِ بالطَّبَرْزِينَ لِيَقُومَ فَأَبَى فَأَدْخَلُوا مَحَاجِنَ لَهُمْ فِي مَرَاقِّهِ فَبَزَغُوهُ بِهَا لِيَقُومَ فَأَبَى، فَوَجَّهُوهُ رَاجِعًا إلَى الْيَمَنِ، فَقَامَ يُهَرْوِلُ، وَوَجَّهُوهُ إلَى الشَّامِ فَفَعَلَ مِثْلَ ذَلِكَ، وَوَجَّهُوهُ إلَى الْمَشْرِقِ فَفَعَلَ مِثْلَ ذَلِكَ وَوَجَّهُوهُ إلَى مَكَّةَ فَبَرَكَ فَأَرْسَلَ اللَّهُ تَعَالَى عَلَيْهِمْ طَيْرًا مِنْ الْبَحْرِ أَمْثَالَ الْخَطَاطِيفِ وَالْبَلَسَانِ، مَعَ كُلِّ طَائِرٍ مِنْهَا ثَلَاثَةُ أَحْجَارٍ يَحْمِلُهَا: حَجَرٌ فِي مِنْقَارِهِ، وَحَجَرَانِ فِي رِجْلَيْهِ، أَمْثَالُ الْحِمَّصِ وَالْعَدَسِ، لَا تُصِيبُ مِنْهُمْ أَحَدًا إلَّا هَلَكَ، وَلَيْسَ كُلُّهُمْ أَصَابَتْ. وَخَرَجُوا هَارِبِينَ يَبْتَدِرُونَ الطَّرِيقَ الَّذِي مِنْهُ جَاءُوا، وَيَسْأَلُونَ عَنْ نُفَيْلِ بْنِ حَبِيبٍ لِيَدُلّهُمْ عَلَى الطَّرِيقِ إلَى الْيَمَنِ، فَقَالَ نُفَيْلٌ حِينَ رَأَى مَا أَنْزَلَ اللَّهُ بِهِمْ مِنْ نِقْمَتِهِ: أَيْنَ الْمَفَرُّ وَالْإِلَهُ الطَّالِبُ وَالْأَشْرَمُ الْمَغْلُوبُ لَيْسَ الْغَالِبُ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: لَيْسَ الْغَالِبُ عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ نُفَيْلٌ أَيْضًا: أَلَا حُيِّيتَ عَنَّا يَا رُدَيْنَا نَعِمْنَاكُمْ مَعَ الْإِصْبَاحِ عَيْنَا ( أَتَانَا قَابِسٌ مِنْكُمْ عِشَاءً فَلَمْ يُقْدَرْ لِقَابِسِكُمْ لَدَيْنَا ) رُدَيْنَةُ لَوْ رَأَيْتِ - وَلَا تَرَيْهِ لَدَى جَنْبِ الْمُحَصَّبِ مَا رَأَيْنَا إذًا لَعَذَرْتِنِي وَحَمِدْتِ أَمْرِي وَلَمْ تَأْسَيْ عَلَى مَا فَاتَ بَيْنَا حَمِدْتُ اللَّهَ إذْ أَبْصَرْتُ طَيْرًا وَخِفْتُ حِجَارَةً تُلْقَى عَلَيْنَا وَكُلُّ الْقَوْمِ يَسْأَلُ عَنْ نُفَيْلٍ كَأَنَّ عَلَيَّ لِلْحُبْشَانِ دَيْنَا فَخَرَجُوا يَتَسَاقَطُونَ بِكُلِّ طَرِيقٍ، وَيَهْلِكُونَ بِكُلِّ مَهْلِكٍ عَلَى كُلِّ مَنْهَلٍ، وَأُصِيبَ أَبْرَهَةُ فِي جَسَدِهِ، وَخَرَجُوا بِهِ مَعَهُمْ تَسْقُطُ ( أَنَامِلُهُ ) أُنْمُلَةً أُنْمُلَةً، كُلَّمَا سَقَطَتْ أُنْمُلَةٌ أَتْبَعَتْهَا مِنْهُ مِدَّةٌ تَمُثُّ قَيْحًا وَدَمًا، حَتَّى قَدِمُوا بِهِ صَنْعَاءَ وَهُوَ مِثْلُ فَرْخِ الطَّائِرِ، فَمَا مَاتَ حَتَّى انْصَدَعَ صَدْرُهُ عَنْ قَلْبِهِ، فِيمَا يَزْعُمُونَ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي يَعْقُوبُ بْنُ عُتْبَةَ أَنَّهُ حُدِّثَ: أَنَّ أَوَّلَ مَا رُئِيَتْ الْحَصْبَةُ وَالْجُدَرِيُّ بِأَرْضِ الْعَرَبِ ذَلِكَ الْعَامَ، وَأَنَّهُ أَوَّلُ مَا رُئِيَ بِهَا مَرَائِرُ الشَّجَرِ الْحَرْمَلِ وَالْحَنْظَلِ وَالْعُشَرِ ذَلِكَ الْعَامَ

    ✧ Abrahah's entry into Makkah, what befell him and his elephant, and the poetry of Nufayl on that When morning came, Abrahah prepared to enter Makkah. He readied his elephant and marshaled his army. The elephant's name was Maḥmūd. Abrahah was determined to demolish the House, then return to Yemen. When they turned the elephant toward Makkah, Nufayl b. Ḥabīb (al-Khathʿamī) came forward and stood beside the elephant, then took hold of its ear and said: "Kneel, Maḥmūd, or turn back safely to where you came from, for you are in God's sacred land." Then he let go of its ear, and the elephant knelt. Nufayl b. Ḥabīb went off at speed until he climbed up into the mountain. They struck the elephant to make it rise, but it refused. They struck it on the head with battle-axes to make it rise, but it refused. They inserted their hooked prods into its tender parts and goaded it with them to make it rise, but it refused. They turned it back toward Yemen, and it rose and trotted; they turned it toward Syria, and it did the same; they turned it toward the east, and it did the same; and they turned it toward Makkah, and it knelt. Then God Most High sent against them birds from the sea, like swifts and starlings, each bird carrying three stones: a stone in its beak and two stones in its feet, like chickpeas and lentils. No one among them was struck except he perished, though not all of them were struck. They fled, racing along the road by which they had come, asking after Nufayl b. Ḥabīb to guide them to the road to Yemen. Nufayl said, when he saw what God's punishment had brought down upon them: Where is the refuge, when God is the pursuer, and al-Ashram is the vanquished, not the victor? Ibn Hishām said: His words "not the victor" are from someone other than Ibn Isḥāq. Ibn Isḥāq said: Nufayl also said: Have you been greeted on our behalf, O Rudaynah? We have delighted you with the morning, eye to eye. A fetcher came to us from you at nightfall, but your fetcher was not granted power over us. Rudaynah, if you had seen—but you will not see it— beside al-Muḥaṣṣab what we saw, then you would have excused me and praised my affair, and you would not grieve over what has passed between us. I praised God when I saw birds, and I feared stones being cast upon us. All the people ask about Nufayl, as if I owed the Abyssinians a debt. They went out falling by every road and perishing at every place of destruction by every watering place. Abrahah was struck in his body, and they carried him off with them, his fingertips falling off one by one. Whenever a fingertip fell, it was followed by matter flowing with pus and blood until they brought him to Ṣanʿāʾ, and he was like a bird's fledgling. He did not die until his chest split open from his heart, so they allege. Ibn Isḥāq said: Yaʿqūb b. ʿUtbah narrated to me that he was told: The first time measles and smallpox were seen in the land of the Arabs was that year, and the first time the bitter plants of ḥarmal, ḥanẓal, and ʿushar were seen there was that year.

57. Sirat Ibn Hisham 57No grade recorded

    [ مَا ذُكِرَ فِي الْقُرْآنِ عَنْ قِصَّةِ الْفِيلِ، وَشَرْحُ ابْنِ هِشَامٍ لِمُفْرَدَاتِهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ كَانَ مِمَّا يَعُدُّ اللَّهُ عَلَى قُرَيْشٍ مِنْ نِعْمَتِهِ عَلَيْهِمْ وَفَضْلِهِ، مَا رَدَّ عَنْهُمْ مِنْ أَمْرِ الْحَبَشَةِ لِبَقَاءِ أَمْرِهِمْ وَمُدَّتِهِمْ، فَقَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ وَقَالَ: لِإِيلَافِ قُرَيْشٍ إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ أَيْ لِئَلَّا يُغَيِّرَ شَيْئًا مِنْ حَالِهِمْ الَّتِي كَانُوا عَلَيْهَا، لِمَا أَرَادَ اللَّهُ بِهِمْ مِنْ الْخَيْرِ لَوْ قَبِلُوهُ. قَالَ ابْنُ هِشَامٍ: الْأَبَابِيلُ: الْجَمَاعَاتُ، وَلَمْ تَتَكَلَّمْ لَهَا الْعَرَبُ بِوَاحِدِ عَلِمْنَاهُ. وَأَمَّا السِّجِّيلُ، فَأَخْبَرَنِي يُونُسُ النَّحْوِيُّ وَأَبُو عُبَيْدَةَ أَنَّهُ عِنْدَ الْعَرَبِ: الشَّدِيدُ الصُّلْبُ قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ:: وَمَسَّهُمْ مَا مَسَّ أَصْحَابَ الْفِيلْ تَرْمِيهِمْ حِجَارَةٌ مِنْ سِجِّيلْ وَلَعِبَتْ طَيْرٌ بِهِمْ أَبَابِيلْ وَهَذِهِ الْأَبْيَاتُ فِي أُرْجُوزَةٍ لَهُ. ذَكَرَ بَعْضُ الْمُفَسِّرِينَ أَنَّهُمَا كَلِمَتَانِ بِالْفَارِسِيَّةِ، جَعَلَتْهُمَا الْعَرَبُ كَلِمَةً وَاحِدَةً، وَإِنَّمَا هُوَ سَنْجٌ وَجَلٌّ يَعْنِي بِالسَّنْجِ: الْحَجَرَ، وَالْجَلُّ: الطِّينَ. يَعْنِي: الْحِجَارَةُ مِنْ هَذَيْنِ الْجِنْسَيْنِ: الْحَجَرِ وَالطِّينِ. وَالْعَصْفُ: وَرَقُ الزَّرْعِ الَّذِي لَمْ يُقَصَّبْ، وَوَاحِدَتُهُ عَصْفَةٌ. قَالَ: وَأَخْبَرَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ أَنَّهُ يُقَالُ لَهُ: الْعُصَافَةُ وَالْعَصِيفَةُ. وَأَنْشَدَنِي لِعَلْقَمَةَ بْنِ عَبَدَةَ أَحَدِ بَنِي رَبِيعَةَ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ مَنَاةَ بْنِ تَمِيمٍ:: تَسْقَى مَذَانِبَ قَدْ مَالَتْ عَصِيفَتُهَا حَدُورُهَا مَنْ أَتَّى الْمَاءَ مَطْمُومُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ الرَّاجِزُ: فَصُيِّرُوا مِثْلَ كَعَصْفِ مَأْكُولِ قَالَ ابْنُ هِشَامٍ: وَلِهَذَا الْبَيْتِ تَفْسِيرٌ فِي النَّحْوِ. وَإِيلَافُ قُرَيْشٍ: إيلَافُهُمْ الْخُرُوجَ إلَى الشَّامِ فِي تِجَارَتِهِمْ، وَكَانَتْ لَهُمْ خَرْجَتَانِ: خَرْجَةٌ فِي الشِّتَاءِ وَخَرْجَةٌ فِي الصَّيْفِ. أَخْبَرَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ، أَنَّ الْعَرَبَ تَقُولُ: أَلِفْتُ الشَّيْءَ إلْفًا، وَآلَفْتُهُ إيلَافًا، فِي مَعْنًى وَاحِدٍ وَأَنْشَدَنِي لِذِي الرُّمَّةِ: مِنْ الْمُؤْلِفَاتِ الرُّمْلَ أَدْمَاءُ حُرَّةٌ شُعَاعُ الضُّ حَى فِي لَوْنِهَا يَتَوَضَّحُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ مَطْرُودُ بْنُ كَعْبٍ الْخُزَاعِيُّ: الْمُنْعِمِينَ إذَا النُّجُومُ تَغَيَّرَتْ وَالظَّاعِنِينَ لِرِحْلَةِ الْإِيلَافِ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعهَا إنْ شَاءَ اللَّهُ تَعَالَى. وَالْإِيلَافُ أَيْضًا: أَنْ يَكُونَ لِلْإِنْسَانِ أَلْفٌ مِنْ الْإِبِلِ، أَوْ الْبَقَرِ، أَوْ الْغَنَمِ، أَوْ غَيْرِ ذَلِكَ. يُقَالُ: آلَفَ فُلَانٌ إيلَافًا. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ، أَحَدُ بَنِي أَسْدِ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ:: بِعَامٍ يَقُولُ لَهُ الْمُؤْلِفُونَ هَذَا الْمُعِيمُ لَنَا الْمُرْجِلُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالْإِيلَافُ أَيْضًا: أَنْ يَصِيرَ الْقَوْمُ أَلْفًا، يُقَالُ آلَفَ الْقَوْمُ إيلَافًا قَالَ الْكُمَيْتُ بْنُ زَيْدٍ:: وَآلُ مُزَيقياء غَدَاةَ لَاقَوْا بَنِي سَعْدِ بْنِ ضَبَّةَ مُؤْلِفِينَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالْإِيلَافُ أَيْضًا: أَنْ تُؤَلِّفَ الشَّيْءَ إلَى الشَّيْءِ فَيَأْلَفُهُ وَيَلْزَمُهُ، يُقَالُ: آلَفْتُهُ إيَّاهُ إيلَافًا. وَالْإِيلَافُ أَيْضًا: أَنْ تَصِيرَ مَا دُونَ الْأَلْفِ أَلْفًا، يُقَالُ: آلَفْتُهُ إيلَافًا

    ✧ [What is mentioned in the Qur'an about the story of the elephant, and Ibn Hisham's explanation of its individual terms] Ibn Isḥāq said: When Allah, exalted is He, sent Muḥammad ﷺ, it was among the favors of Allah upon Quraysh and His grace toward them, which He enumerated to them, that He repelled from them the affair of the Abyssinians for the continuance of their affair and their appointed term. So Allah, blessed and exalted is He, said: "Have you not seen how your Lord dealt with the companions of the elephant? Did He not make their cunning go astray? And He sent upon them birds in flocks, pelting them with stones of baked clay, and made them like devoured stubble." And He said: "For the security of Quraysh—their security for the winter and summer journey—so let them worship the Lord of this House, who fed them against hunger and secured them against fear," that is, lest He change anything of their state upon which they were, because of the good Allah intended for them, if they would accept it. Ibn Hishām said: al-abābīl means 'the groups,' and the Arabs did not speak a singular for it that we know. As for sijjīl, Yūnus al-Naḥwī and Abū ʿUbaydah informed me that it is, among the Arabs, 'the severe, hard.' Ruʾbah ibn al-ʿAjjāj said: And there touched them what touched the companions of the elephant, Pelting them with stones of sijjīl, And birds played with them in flocks. These verses are in a rajaz poem of his. Some of the commentators mentioned that they are two words in Persian, which the Arabs made into one word; it is only sanj and jall—meaning by sanj 'the stone,' and jall 'the clay.' That is, the stones are of these two kinds: stone and clay. And al-ʿaṣf is the leaf of the crop that has not formed a stalk, and its singular is ʿaṣfah. He said: Abū ʿUbaydah al-Naḥwī informed me that it is called al-ʿuṣāfah and al-ʿaṣīfah. He recited to me from ʿAlqamah ibn ʿAbadah, one of the Banū Rabīʿah ibn Mālik ibn Zayd ibn Manāh ibn Tamīm: It waters channels whose leaves have bent; Their downward slope—whoever comes to the water is filled up. This verse is in a poem of his. And the rajaz poet said: So they were made like devoured stubble. Ibn Hishām said: For this verse there is an explanation in grammar. And īlāf Quraysh means their īlāf of going out to Syria in their trade. They had two journeys: a journey in winter and a journey in summer. Abū Zayd al-Anṣārī informed me that the Arabs say: aliftu al-shayʾ ilfan, and ālaftuhu īlāfan, with one meaning. He recited to me from Dhū al-Rummah: Of those that frequent the sand—a dusky free woman, The rays of the forenoon in her color become clear. This verse is in a poem of his. And Maṭrūd ibn Kaʿb al-Khuzāʿī said: The benefactors when the stars change, And the departing ones for the journey of the īlāf. This verse is in verses of his which I will mention in their place, if Allah, exalted is He, wills. And al-īlāf also means that a man has a thousand—of camels, or cattle, or sheep, or other than that. It is said: ālafa fulānun īlāfan. Al-Kumayt ibn Zayd, one of the Banū Asad ibn Khuzaymah ibn Mudrikah ibn Ilyās ibn Muḍar ibn Nizār ibn Maʿadd, said: In a year of which the muʾlifūn say, This is the abundant one for us, the curd-maker. This verse is in a poem of his. And al-īlāf also means that a people become a thousand. It is said: ālafa al-qawmu īlāfan. Al-Kumayt ibn Zayd said: And the family of Muzayqiyāʾ on the morning they met Banū Saʿd ibn Ḍabbah, being muʾlifīn. This verse is in a poem of his. And al-īlāf also means that you join a thing to another thing, and it becomes attached to it and keeps to it. It is said: ālaftuhu iyyāhu īlāfan. And al-īlāf also means that you make what is less than a thousand into a thousand. It is said: ālaftuhu īlāfan.

58. Sirat Ibn Hisham 58No grade recorded

    [ مَا أَصَابَ قَائِدَ الْفِيلِ وَسَائِسَهُ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، عَنْ عَمْرَةَ ابْنَةَ عَبْدِ الرَّحْمَنِ، بْنِ سَعْدِ بْنِ زُرَارَةَ، عَنْ عَائِشَةَ ؓ قَالَتْ: لَقَدْ رَأَيْتُ قَائِدَ الْفِيلِ وَسَائِسَهُ بِمَكَّةَ أَعْمَيَيْنِ مُقْعَدَيْنِ يَسْتَطْعِمَانِ النَّاسَ

    ✧ What befell the elephant's driver and its keeper Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me, from ʿAmrah bt. ʿAbd al-Raḥmān b. Saʿd b. Zurārah, from ʿĀʾishah ؓ, who said: I indeed saw the elephant's driver and its keeper in Makkah, both blind and crippled, begging people for food.

59. Sirat Ibn Hisham 59No grade recorded

    مَا قِيلَ فِي صِفَةِ الْفِيلِ مِنْ الشِّعْرِ [ إعْظَامُ الْعَرَبِ قُرَيْشًا بَعْدَ حَادِثَةِ الْفِيلِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا رَدَّ اللَّهُ الْحَبَشَةَ عَنْ مَكَّةَ، وَأَصَابَهُمْ بِمَا أَصَابَهُمْ بِهِ مِنْ النِّقْمَةِ، أَعْظَمَتْ الْعَرَبُ قُرَيْشًا، وَقَالُوا: هُمْ أَهْلُ اللَّهِ، قَاتَلَ اللَّهُ عَنْهُمْ وَكَفَاهُمْ مَئُونَةَ عَدُوِّهِمْ. فَقَالُوا فِي ذَلِكَ أَشْعَارًا يَذْكُرُونَ فِيهَا مَا صَنَعَ اللَّهُ بِالْحَبَشَةِ، وَمَا رَدَّ عَنْ قُرَيْشٍ مِنْ كَيْدِهِمْ.

    ✧ What was said in poetry describing the elephant [The Arabs' veneration of Quraysh after the incident of the Elephant] Ibn Isḥāq said: When Allah turned back the Abyssinians from Makkah and afflicted them with the punishment with which He afflicted them, the Arabs venerated Quraysh and said: They are the people of Allah; Allah fought on their behalf and spared them the burden of their enemy. And they composed poems about that, mentioning therein what Allah did to the Abyssinians and how He turned back from Quraysh their plot.

60. Sirat Ibn Hisham 60No grade recorded

    [ شِعْرُ ابْنِ الزِّبَعْرَى فِي وَقْعَةِ الْفِيلِ ] فَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى بْنِ عَدِيِّ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ:: تَنَّكَّلُوا عَنْ بَطْنِ مَكَّةَ إنَّهَا كَانَتْ قَدِيمًا لَا يُرَامُ حَرِيمُهَا لَمْ تَخْلُقْ الشِّعْرَى لَيَالِيَ حُرِّمَتْ إذْ لَا عَزِيزَ مِنْ الْأَنَامِ يَرُومُهَا سَائِلْ أَمِيرَ الْجَيْشِ عَنْهَا مَا رَأَى وَلَسَوْفَ يُنْبِي الْجَاهِلِينَ عَلِيمُهَا سِتُّونَ أَلْفًا لَمْ يَئُوبُوا أَرْضَهُمْ وَلَمْ يَعِشْ بَعْدَ الْإِيَابِ سَقِيمُهَا كَانَتْ بِهَا عَادٌ وَجُرْهُمُ قَبْلَهُمْ وَاَللَّهُ مِنْ فَوْقِ الْعِبَادِ يُقِيمُهَا قَالَ ابْنُ إسْحَاقَ: يَعْنِي ابْنُ الزِّبَعْرَى بِقَوْلِهِ: بَعْدَ الْإِيَابِ سَقِيمُهَا أَبْرَهَةَ، إذْ حَمَلُوهُ مَعَهُمْ حِينَ أَصَابَهُ مَا أَصَابَهُ، حَتَّى مَاتَ بِصَنْعَاءَ

    ✧ Poem of Ibn al-Zibaʿrā concerning the affair of the Elephant. ʿAbd Allāh b. al-Zibaʿrā b. ʿAdī b. Qays b. ʿAdī b. Saʿd b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy b. Ghālib b. Fihr said: Withdraw from the hollow of Makkah, for it has long been a place whose sanctuary none would seek to violate. Al-Shiʿrā was not created on the nights it was made inviolable, when no mighty one among mankind sought it. Ask the commander of the army about it what he saw, and its knower will soon inform the ignorant. Sixty thousand who did not return to their land, and their sick one did not live after the return. ʿĀd dwelt there and Jurhum before them, and God, above His servants, upholds it. Ibn Isḥāq said: Ibn al-Zibaʿrā means by his words “their sick one did not live after the return” Abrahah, when they carried him with them after what befell him befell him, until he died in Ṣanʿāʾ.

61. Sirat Ibn Hisham 61No grade recorded

    [ شِعْرُ ابْنِ الْأَسْلَتِ فِي وَقْعَةِ الْفِيلِ ] وَقَالَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ الْأَنْصَارِيُّ ثُمَّ الْخَطْمِيُّ، وَاسْمُهُ صَيْفِيٌّ. قَالَ ابْنُ هِشَامٍ أَبُو قَيْسٍ: صَيْفِيُّ بْنُ الْأَسْلَتِ بْنِ جُشَمَ بْنِ وَائِلِ بْنِ زَيْدِ بْنِ قَيْسِ بْنِ عَامِرَةَ بْنِ مُرَّةَ بْنِ مَالِكِ بْنِ الْأَوْسِ:: وَمِنْ صُنْعِهِ يَوْمَ فِيلِ الْحُوشِ إذْ كُلَّمَا بَعَثُوهُ رَزَمْ مَحَاجِنُهُمْ تَحْتَ أَقْرَابِهِ وَقَدْ شَرَّمُوا أَنْفَهُ فَانْخَرَمْ وَقَدْ جَعَلُوا سَوْطَهُ مِغْوَلًا إذَا يَمَّمُوهُ قَفَاهُ كُلِمْ فَوَلَّى وَأَدْبَرَ أَدْرَاجَهُ وَقَدْ بَاءَ بِالظُّلْمِ مَنْ كَانَ ثَمَّ فَأَرْسَلَ مِنْ فَوْقِهِمْ حَاصِبًا فَلَفَّهُمْ مِثْلَ لَفِّ الْقُزُمْ تَحُضُّ عَلَى الصَّبْرِ أَحْبَارُهُمْ وَقَدْ ثَأَجُوا كَثُؤَاجِ الغَنَمْ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَالْقَصِيدَةُ أَيْضًا تُرْوَى لِأُمَيَّةِ بْنِ أَبِي الصَّلْتِ قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ:: فَقُومُوا فَصَلُّوا رَبَّكُمْ وَتَمَسَّحُوا بِأَرْكَانِ هَذَا الْبَيْتِ بَيْنَ الْأَخَاشِبِ فَعِنْدَكُمْ مِنْهُ بَلَاءٌ مُصَدَّقٌ غَدَاةَ أَبِي يَكسومَ هَادِي الْكَتَائِبِ كَتِيبَتُهُ بِالسَّهْلِ تُمْسِي وَرَجْلُهُ عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ فَلَمَّا أَتَاكُمْ نَصْرُ ذِي الْعَرْشِ رَدَّهُمْ جُنُودُ الْمَلِيكِ بَيْنَ سَافٍ وَحَاصِبِ فَوَلَّوْا سِرَاعًا هَارِبِينَ وَلَمْ يَؤُبْ إلَى أَهْلِهِ مِلْحَبْشِ غَيْرُ عَصَائِبِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ قَوْلَهُ: عَلَى الْقَاذِفَاتِ فِي رُءُوسِ الْمَنَاقِبِ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لِأَبِي قَيْسٍ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ وَقَوْلُهُ: غَدَاةَ أَبِي يَكْسُومَ -: يَعْنِي أَبْرَهَةَ، كَانَ يُكَنَّى أَبَا يَكْسُومَ

    ✧ [The poetry of Ibn al-Aslat concerning the event of the Elephant] And Abū Qays b. al-Aslat al-Anṣārī, then al-Khaṭmī, whose name was Ṣayfī, said. Ibn Hishām said: Abū Qays is Ṣayfī b. al-Aslat b. Jusham b. Wāʾil b. Zayd b. Qays b. ʿĀmira b. Murra b. Mālik b. al-Aws: And among his deeds on the day of the Elephant of the wild beasts, when, each time they urged him on, he knelt down. Their hooked staffs were under his flanks, and they had slit his nose, so it was cut. They had made his goad a dagger; whenever they aimed at him, his neck was wounded. So he turned and retreated on his tracks, and whoever was there was guilty of wrongdoing. Then He sent upon them from above a shower of stones, and wrapped them up like the wrapping of a rope. Their rabbis urged them to patience, and they bleated like the bleating of sheep. Ibn Hishām said: These verses are in a poem of his. The poem is also transmitted from Umayya b. Abī al-Ṣalt. Ibn Isḥāq said: Abū Qays b. al-Aslat said: Rise, then, and pray to your Lord, and wipe yourselves against the corners of this House, between the rugged hills. For with you is a true trial from Him, on the morning of Abū Yaksūm, the leader of the battalions. His battalion in the plain spends the evening, while his infantry are upon the swift camels on the tops of the mountain paths. When the help of the Lord of the Throne came to you, the armies of the King repelled them between a dust-storm and a shower of stones. So they turned in haste, fleeing, and no one returned to his family from the army of the Abyssinian except scattered bands. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me his saying: "upon the swift camels on the tops of the mountain paths." These verses are in a poem of Abū Qays which I shall mention in its place, if God wills. His saying: "on the morning of Abū Yaksūm" means Abraha; he was called by the kunya Abū Yaksūm.

62. Sirat Ibn Hisham 62No grade recorded

    [ شِعْرُ طَالِبٍ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ طَالِبُ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ:: أَلَمْ تَعْلَمُوا مَا كَانَ فِي حَرْبِ دَاحِسٍ وَجَيْشِ أَبِي يَكْسُومَ إذْ مَلَئُوا الشِّعْبَا فَلَوْلَا دِفَاعُ اللَّهِ لَا شَيْءَ غَيْرُهُ لَأَصْبَحْتُمْ لَا تَمْنَعُونَ لَكُمْ سِرْبَا قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ فِي يَوْمِ بَدْرٍ سَأَذْكُرُهَا فِي مَوْضِعهَا إنْ شَاءَ اللَّهُ تَعَالَى

    ✧ [Poetry of Ṭālib concerning the affair of the elephant] Ibn Isḥāq said: Ṭālib b. Abī Ṭālib b. ʿAbd al-Muṭṭalib said: Do you not know what was in the war of Dāḥis and the army of Abū Yaksūm when they filled the mountain pass? Were it not for God’s defense, naught else besides Him, you would have become unable to protect for yourselves a herd. Ibn Hishām said: These two verses are from a poem of his on the Day of Badr, which I shall mention in its place, if God Almighty wills.

63. Sirat Ibn Hisham 63No grade recorded

    [ شِعْرُ أَبِي الصَّلْتِ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو الصَّلْتِ بْنُ أَبِي رَبِيعَةَ الثَّقَفِيُّ فِي شَأْنِ الْفِيلِ، وَيَذْكُرُ الْحَنِيفِيَّةَ دِينَ إبْرَاهِيمَ عَلَيْهِ السَّلَامُ. قَالَ ابْنُ هِشَامٍ: تُرْوَى لِأُمَيَّةِ بْنِ أَبِي الصَّلْتِ بْنِ أَبِي رَبِيعَةَ الثَّقَفِيِّ:: إنَّ آيَاتِ رَبِّنَا ثَاقِبَاتُ لَا يُمَارِي فِيهِنَّ إلَّا الْكَفُورُ خُلِقَ اللَّيْلُ وَالنَّهَارُ فَكُلٌّ مُسْتَبِينٌ حِسَابُهُ مَقْدُورُ ثُمَّ يَجْلُو النَّهَارَ رَبٌّ رَحِيمٌ بِمَهَاةِ شَعَاعُهَا مَبْشُورُ حُبِسَ الْفِيلُ بِالْمُغَمِّسِ حَتَّى ظَلَّ يَحْبُو كَأَنَّهُ مَعْقُورُ لَازِمًا حَلْقَةَ الْجِرَانِ كَمَا قُطِّرَ مِنْ صَخْرٍ كَبْكَبٍ مَحْدُورُ حَوْلَهُ مِنْ مُلُوكِ كِنْدَةَ أَبْطَالٌ مَلَاوِيثُ فِي الْحُرُوبِ صُقُورُ خَلَّفُوهُ ثُمَّ ابذعَرُّوا جَمِيعًا كُلُّهُمْ عَظْمُ سَاقُهُ مَكسْورُ كُلُّ دِينٍ يَوْمَ الْقِيَامَةِ عِنْدَ اللَّهِ إلَّا دِينَ الْحَنِيفَةِ بُورُ

    ✧ [The poetry of Abū al-Ṣalt concerning the incident of the Elephant] Ibn Isḥāq said: Abū al-Ṣalt b. Abī Rabīʿah al-Thaqafī said concerning the affair of the Elephant, mentioning the Ḥanīfiyyah, the religion of Abraham ﷺ. Ibn Hishām said: It is narrated on the authority of Umayyah b. Abī al-Ṣalt b. Abī Rabīʿah al-Thaqafī: Indeed, the signs of our Lord are piercing; none disputes them but the ingrate. Night and day were created; each has its reckoning made clear and decreed. Then a merciful Lord discloses the day with a sun whose rays are spread out. The elephant was restrained at al-Mughammis until it remained hobbling as if hamstrung, Clamped by the ring of its neck, as if it had been rolled down from a rock at Kabkab. Around it were heroes of the kings of Kindah, fierce lions in battle, They abandoned it, then all scattered away, each one with the bone of his shank broken. Every religion on the Day of Resurrection with God, except the religion of the Ḥanīfiyyah, is perishing.

64. Sirat Ibn Hisham 64No grade recorded

    [ شِعْرُ الْفَرَزْدَقِ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ الْفَرَزْدَقُ - وَاسْمُهُ هَمَّامُ بْنُ غَالِبٍ أَحَدُ بَنِي مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ - يَمْدَحُ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَيَهْجُو الْحَجَّاجَ بْنَ يُوسُفَ، وَيَذْكُرُ الْفِيلَ وَجَيْشَهُ:: فَلَمَّا طَغَى الْحَجَّاجُ حِينَ طَغَى بِهِ غِنَى قَالَ إنِّي مُرْتَقٍ فِي السَّلَالِمِ فَكَانَ كَمَا قَالَ ابْنُ نُوحٍ سَأَرْتَقِي إلَى جَبَلٍ مِنْ خَشْيَةِ الْمَاءِ عَاصِمِ رَمَى اللَّهُ فِي جُثْمَانِهِ مِثْلَ مَا رَمَى عَنْ الْقِبْلَةِ الْبَيْضَاءِ ذَاتِ الْمَحَارِمِ جُنُودًا تَسُوقُ الْفِيلَ حَتَّى أَعَادَهُمْ هَبَاءً وَكَانُوا مُطْرَخِمي الطَّرَاخِمِ نُصِرْتَ كَنَصْرِ الْبَيْتِ إذْ سَاقَ فِيلَهُ إلَيْهِ عَظِيمُ الْمُشْرِكِينَ الْأَعَاجِمِ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ

    ✧ [Poetry of al-Farazdaq concerning the affair of the elephant] Ibn Hishām said: Al-Farazdaq—whose name is Hammām b. Ghālib, one of the Banū Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm—said, praising Sulaymān b. ʿAbd al-Malik b. Marwān, satirizing al-Ḥajjāj b. Yūsuf, and mentioning the elephant and his army: When al-Ḥajjāj transgressed, when wealth made him transgress, He said: “I am one who will ascend the ladders.” So he was as the son of Nūḥ said: “I will ascend to a mountain that will protect me from the water.” God cast into his body the like of what He cast away from the white qiblah, possessor of sacred precincts— troops driving the elephant, until He returned them to dust, though they were haughty in their pride. You were aided as the House was aided when the great one of the polytheists, the non-Arabs, drove his elephant to it. These verses are in a qaṣīdah of his.

65. Sirat Ibn Hisham 65No grade recorded

    [ شِعْرُ ابْنِ الرُّقَيَّاتِ فِي وَقْعَةِ الْفِيلِ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ عَبْدُ اللَّهِ بْنُ قَيْسٍ الرُّقَيَّاتُ: أَحَدُ بَنِي عَامِرِ بْنِ لُؤَيِّ بْنِ غَالِبٍ يَذْكُرُ أَبْرَهَةَ - وَهُوَ الْأَشْرَمُ - وَالْفِيلَ:: كَادَهُ الْأَشْرَمُ الَّذِي جَاءَ بِالْفِيلِ فَوَلَّى وَجَيْشُهُ مَهْزُومُ وَاسْتَهَلَّتْ عَلَيْهِمْ الطَّيْرُ بِالْجَنْدَلِ حَتَّى كَأَنَّهُ مَهْزُومُ ذَاكَ مَنْ يَغْزُهُ مِنْ النَّاسِ يَرْجِعْ وَهُوَ فَلٌّ مِنْ الْجُيُوشِ ذَمِيمُ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ

    ✧ [Poem of Ibn al-Ruqayyāt on the incident of the elephant] Ibn Hishām said: ʿAbd Allāh b. Qays al-Ruqayyāt, one of the Banū ʿĀmir b. Luʾayy b. Ghālib, said, mentioning Abrahah—he is al-Ashram—and the elephant: Al-Ashram, who came with the elephant, plotted against it, so he turned back, he and his army, routed. And the birds poured down upon them with stones of baked clay, until it was as if he were routed. That is one whom any of the people attacks: he returns as a remnant of armies, dispraised. These lines are part of a qasīdah of his.

66. Sirat Ibn Hisham 66No grade recorded

    [ مُلْكُ يَكْسُومَ ثُمَّ مَسْرُوقٍ عَلَى الْيَمَنِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا هَلَكَ أَبْرَهَةُ، مَلَّكَ الْحَبَشَةَ ابْنَهُ يَكْسُومَ بْنَ أَبْرَهَةَ، وَبِهِ كَانَ يُكَنَّى، فَلَمَّا هَلَكَ يَكْسُومُ بْنُ أَبْرَهَةَ، مَلَكَ الْيَمَنَ فِي الْحَبَشَةِ أَخُوهُ مَسْرُوقُ بْنُ أَبْرَهَةَ

    ✧ [The rule of Yaksūm, then Masrūq, over Yemen] Ibn Isḥāq said: When Abrahah perished, the Abyssinians made his son Yaksūm b. Abrahah king, and by him he was given his kunyah. When Yaksūm b. Abrahah perished, his brother Masrūq b. Abrahah ruled Yemen among the Abyssinians.

67. Sirat Ibn Hisham 67No grade recorded

    خُرُوجُ سَيْفِ بْنِ ذِي يَزَنَ وَمُلْكُ وَهْرِزَ عَلَى الْيَمَنِ [ ابْنُ ذِي يَزَنَ عِنْدَ قَيْصَرَ ] فَلَمَّا طَالَ الْبَلَاءُ عَلَى أَهْلِ الْيَمَنِ، خَرَجَ سَيْفُ بْنُ ذِي يَزَنَ الْحِمْيَرِيُّ وَكَانَ يُكَنَّى بِأَبِي مُرَّةَ، حَتَّى قَدِمَ عَلَى قَيْصَرَ مَلِكِ الرُّومِ، فَشَكَا إلَيْهِ مَا هُمْ فِيهِ، وَسَأَلَهُ أَنْ يُخْرِجَهُمْ عَنْهُ وَيَلِيَهُمْ هُوَ، وَيَبْعَثَ إلَيْهِمْ مَنْ شَاءَ مِنْ الرُّومِ، فَيَكُونُ لَهُ مُلْكُ الْيَمَنِ فَلَمْ يُشْكِهِ ( وَلَمْ يَجِدْ عِنْدَهُ شَيْئًا مِمَّا يُرِيدُ ).

    ✧ The departure of Sayf b. Dhī Yazan and the rule of Wahrz over Yemen [ibn Dhī Yazan at Caesar's court] When the affliction upon the people of Yemen grew prolonged, Sayf b. Dhī Yazan al-Ḥimyarī—who was known by the kunya Abū Murrah—went forth until he came to Caesar, the king of the Byzantines. He complained to him of what they were enduring, and asked him to expel the Abyssinians from Yemen and to take charge of it himself, and to send to them whomever he wished of the Byzantines, so that the kingship of Yemen would be his. But Caesar did not grant his complaint, and he found with him nothing of what he sought.

68. Sirat Ibn Hisham 68No grade recorded

    [ تَوَسُّطُ النُّعْمَانِ لِابْنِ ذِي يَزَنَ لَدَى كِسْرَى ] فَخَرَجَ حَتَّى أَتَى النُّعْمَانَ بْنَ الْمُنْذِرِ، وَهُوَ عَامِلُ كِسْرَى عَلَى الْحِيرَةِ، وَمَا يَلِيهَا مِنْ أَرْضِ الْعِرَاقِ، فَشَكَا إلَيْهِ أَمْرَ الْحَبَشَةِ فَقَالَ لَهُ النُّعْمَانُ: إنَّ لِي عَلَى كِسْرَى وِفَادَةً فِي كُلِّ عَامٍ، فَأَقِمْ حَتَّى يَكُونَ ذَلِكَ. فَفَعَلَ، ثُمَّ خَرَجَ مَعَهُ فَأَدْخَلَهُ عَلَى كِسْرَى. وَكَانَ كِسْرَى يَجْلِسُ فِي إيوَانِ مَجْلِسِهِ الَّذِي فِيهِ تَاجُهُ، وَكَانَ تَاجُهُ مِثْلَ القَنْقَلِ الْعَظِيمِ - فِيمَا يَزْعُمُونَ - يُضْرَبُ فِيهِ الْيَاقُوتُ وَاللُّؤْلُؤُ وَالزَّبَرْجَدُ بِالذَّهَبِ وَالْفِضَّةِ، مُعَلَّقًا بِسَلْسَلَةِ مِنْ ذَهَبٍ فِي رَأْسِ طَاقَةٍ فِي مَجْلِسِهِ ذَلِكَ. وَكَانَتْ عُنُقُهُ لَا تَحْمِلُ تَاجَهُ، إنَّمَا يُسْتَرُ بِالثِّيَابِ حَتَّى يَجْلِسَ فِي مَجْلِسِهِ ذَلِكَ ثُمَّ يُدْخِلُ رَأْسَهُ فِي تَاجِهِ، فَإِذَا اسْتَوَى فِي مَجْلِسِهِ كُشِفَتْ عَنْهُ الثِّيَابُ، فَلَا يَرَاهُ رَجُلٌ لَمْ يَرَهُ قَبْلَ ذَلِكَ، إلَّا بَرَكَ هَيْبَةً لَهُ؛ فَلَمَّا دَخَلَ عَلَيْهِ سَيْفُ بْنُ ذِي يَزَنَ بَرَكَ

    ✧ [Al-Nuʿmān's intercession for Ibn Dhī Yazan with Kisrā] He went out until he came to al-Nuʿmān b. al-Mundhir, who was Kisrā's governor over al-Ḥīrah and the adjacent land of Iraq. He complained to him about the affair of the Abyssinians. Al-Nuʿmān said to him: "I have an audience with Kisrā every year, so stay until that time comes." He did so, then went out with him, and he brought him before Kisrā. Kisrā used to sit in the īwān of his audience chamber, in which was his crown. His crown was like a huge qanqal—so they claim—studded with rubies, pearls, and chrysolite, set in gold and silver, suspended by a chain of gold from the top of an arch in that audience chamber. His neck could not support his crown, so it was covered with cloths until he sat in that audience chamber; then he would put his head into the crown. When he was settled in his seat, the cloths were removed from it, and no man who had not seen him before could behold him without falling to his knees in awe of him. When Sayf b. Dhī Yazan entered upon him, he fell to his knees.

69. Sirat Ibn Hisham 69No grade recorded

    [ ابْنُ ذِي يَزَنَ بَيْنَ يَدَيْ كِسْرَى، وَمُعَاوَنَةُ كِسْرَى لَهُ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي أَبُو عُبَيْدَةَ: أَنَّ سَيْفًا لَمَّا دَخَلَ عَلَيْهِ طَأْطَأَ رَأْسَهُ، فَقَالَ الْمَلِكُ: إنَّ هَذَا الْأَحْمَقَ يَدْخُلُ عَلَيَّ مِنْ هَذَا الْبَابِ الطَّوِيلِ، ثُمَّ يُطَأْطِئُ رَأْسَهُ ؟ فَقِيلَ ذَلِكَ لِسَيْفِ؛ فَقَالَ: إنَّمَا فَعَلْتُ هَذَا لِهَمِّي؛ لِأَنَّهُ يَضِيقُ عَنْهُ كُلُّ شَيْءٍ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ لَهُ: أَيُّهَا الْمَلِكُ، غَلَبَتْنَا عَلَى بِلَادِنَا الْأَغْرِبَةُ، فَقَالَ لَهُ كِسْرَى: أَيُّ الْأَغْرِبَةِ: الْحَبَشَةُ أَمْ السِّنْدُ فَقَالَ: بَلْ الْحَبَشَةُ، فَجِئْتُكَ لِتَنْصُرَنِي، وَيَكُونُ مُلْكُ بِلَادِي لَكَ، قَالَ: بَعُدَتْ بِلَادُكَ مَعَ قِلَّةِ خَيْرِهَا، فَلَمْ أَكُنْ لِأُوَرِّطَ جَيْشًا مِنْ فَارِسَ بِأَرْضِ الْعَرَبِ، لَا حَاجَةَ لِي بِذَلِكَ، ثُمَّ أَجَازَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ وَافٍ، وَكَسَاهُ كُسْوَةً حَسَنَةً. فَلَمَّا قَبَضَ ذَلِكَ مِنْهُ سَيْفٌ خَرَجَ، فَجَعَلَ يَنْثُرُ ذَلِكَ الْوَرِقَ لِلنَّاسِ، فَبَلَغَ ذَلِكَ الْمَلِكَ، فَقَالَ: إنَّ لِهَذَا لَشَأْنًا، ثُمَّ بَعَثَ إلَيْهِ، فَقَالَ: عَمَدْتَ إلَى حِبَاءِ الْمَلِكِ تَنْثُرُهُ لِلنَّاسِ، فَقَالَ: وَمَا أَصْنَعُ بِهَذَا مَا جِبَالُ أَرْضِي الَّتِي جِئْتُ مِنْهَا إلَّا ذَهَبٌ وَفِضَّةٌ: يُرَغِّبُهُ فِيهَا. فَجَمَعَ كِسْرَى مَرَازِبَتَهُ، فَقَالَ لَهُمْ: مَاذَا تَرَوْنَ فِي أَمْرِ هَذَا الرَّجُلِ، وَمَا جَاءَ لَهُ ؟ فَقَالَ قَائِلٌ أَيُّهَا الْمَلِكُ، إنَّ فِي سُجُونِكَ رِجَالًا قَدْ حَبَسْتَهُمْ لِلْقَتْلِ، فَلَوْ أَنَّكَ بَعَثْتَهُمْ مَعَهُ، فَإِنْ يَهْلِكُوا كَانَ ذَلِكَ الَّذِي أَرَدْتَ بِهِمْ، وَإِنْ ظَفِرُوا كَانَ مُلْكًا ازْدَدْتَهُ. فَبَعَثَ مَعَهُ كِسْرَى مَنْ كَانَ فِي سُجُونِهِ، وَكَانُوا ثَمَانَماِئَةِ رَجُلٍ

    ✧ [Sayf b. Dhī Yazan before Kisrā, and Kisrā’s assistance to him] Ibn Hishām said: Abū ʿUbaydah narrated to me: When Sayf entered upon him, he lowered his head, and the king said, “Does this fool enter upon me through this tall door and then lower his head?” That was said to Sayf, and he said, “I only did this because of my grief, for everything is too narrow for it.” Ibn Isḥāq said: Then he said to him, “O king, the blacks have overcome us in our land.” Kisrā said to him, “Which blacks? The Abyssinians or the Sind?” He said, “Rather the Abyssinians. I have come to you that you may aid me, and the dominion of my land shall be yours.” He said, “Your land is far away, and its good is little; I would not embroil an army of Persia in the land of the Arabs. I have no need of that.” Then he gave him a gift of ten thousand full dirhams and clothed him in fine clothing. When Sayf received that from him, he went out and began scattering those silver coins among the people. That reached the king, and he said, “This man has some affair.” Then he sent for him and said, “You intended to scatter the king’s gift among the people?” He said, “And what shall I do with this? The mountains of my land from which I have come are nothing but gold and silver” — enticing him thereby. So Kisrā gathered his marzbāns and said to them, “What do you think concerning the affair of this man and what he has come for?” One speaker said, “O king, in your prisons there are men whom you have detained for execution. If you were to send them with him, then if they perish, that is what you desired for them; and if they prevail, it is a dominion you would have increased.” So Kisrā sent with him those who were in his prisons, and they were eight hundred men.

70. Sirat Ibn Hisham 70No grade recorded

    [ وَهْرِزَ وَسَيْفُ بْنُ ذِي يَزَنَ وَانْتِصَارُهُمَا عَلَى مَسْرُوقٍ وَمَا قِيلَ فِي ذَلِكَ مِنْ الشِّعْرِ ] وَاسْتَعْمَلَ عَلَيْهِمْ رَجُلًا يُقَالُ لَهُ وَهْرِزُ، وَكَانَ ذَا سِنٍّ فِيهِمْ وَأَفْضَلَهُمْ حَسَبًا وَبَيْتًا فَخَرَجُوا فِي ثَمَانِ سَفَائِنَ، فَغَرِقَتْ سَفِينَتَانِ، وَوَصَلَ إلَى سَاحِلِ عَدَنَ سِتُّ سَفَائِنَ. فَجَمَعَ سَيْفٌ إلَى وَهْرِزَ مَنْ اسْتَطَاعَ مِنْ قَوْمِهِ، وَقَالَ لَهُ: رِجْلِي مَعَ رِجْلِكَ حَتَّى نَمُوتَ جَمِيعًا أَوْ نَظْفَرَ جَمِيعًا. قَالَ لَهُ وَهْرِزُ: أَنْصَفْتَ، وَخَرَجَ إلَيْهِ مَسْرُوقُ بْنُ أَبْرَهَةَ مَلِكُ الْيَمَنِ، وَجَمَعَ إلَيْهِ جُنْدَهُ. فَأَرْسَلَ إلَيْهِمْ وَهْرِزُ ابْنًا لَهُ لِيُقَاتِلَهُمْ فَيَخْتَبِرَ قِتَالَهُمْ: فَقُتِلَ ابْنُ وَهْرِزَ فَزَادَهُ ذَلِكَ حَنَقًا عَلَيْهِمْ فَلَمَّا تَوَاقَفَ النَّاسُ عَلَى مَصَافِّهِمْ، قَالَ وَهْرِزُ: أَرُونِي مَلِكَهُمْ، فَقَالُوا لَهُ: أَتَرَى رَجُلًا عَلَى الْفِيلِ عَاقِدًا تَاجَهُ عَلَى رَأْسِهِ بَيْنَ عَيْنَيْهِ يَاقُوتَةٌ حَمْرَاءُ ؟ قَالَ: نَعَمْ قَالُوا: ذَاكَ مَلِكُهُمْ؛ فَقَالَ: اُتْرُكُوهُ. فَوَقَفُوا طَوِيلًا، ثُمَّ قَالَ: عَلَامَ هُوَ ؟ قَالُوا: قَدْ تَحَوَّلَ عَلَى الْفَرَسِ، قَالَ: اُتْرُكُوهُ. فَوَقَفُوا طَوِيلًا ؟ ثُمَّ قَالَ: عَلَامَ هُوَ ؟ قَالُوا: قَدْ تَحَوَّلَ عَلَى الْبَغْلَةِ. قَالَ وَهْرِزُ: بِنْتُ الْحِمَارِ ذَلَّ وَذَلَّ مُلْكُهُ، إنِّي سَأَرْمِيهِ فَإِنْ رَأَيْتُمْ أَصْحَابَهُ لَمْ يَتَحَرَّكُوا فَاثْبُتُوا حَتَّى أُوذِنَكُمْ. فَإِنِّي قَدْ أَخْطَأْتُ الرَّجُلَ، وَإِنْ رَأَيْتُمْ الْقَوْمَ قَدْ اسْتَدَارُوا وَلَاثُوا بِهِ، فَقَدْ أَصَبْتُ الرَّجُلَ، فَاحْمِلُوا عَلَيْهِمْ. ثُمَّ وَتَرَ قَوْسَهُ، وَكَانَتْ فِيمَا يَزْعُمُونَ لَا يُوتِرُهَا غَيْرُهُ مِنْ شِدَّتِهَا، وَأَمَرَ بِحَاجِبَيْهِ فَعُصِّبَا لَهُ، ثُمَّ رَمَاهُ، فَصَكَّ الْيَاقُوتَةَ الَّتِي بَيْنَ عَيْنَيْهِ، فَتَغَلْغَلَتْ النُّشَّابَةُ فِي رَأْسِهِ حَتَّى خَرَجَتْ مِنْ قَفَاهُ، وَنُكِسْ عَنْ دَابَّتِهِ، وَاسْتَدَارَتْ الْحَبَشَةُ وَلَاثَتْ بِهِ وَحَمَلَتْ عَلَيْهِمْ الْفُرْسُ، وَانْهَزَمُوا، فَقُتِلُوا وَهَرَبُوا فِي كُلِّ وَجْهٍ، وَأَقْبَلَ وَهْرِزُ لِيَدْخُلَ صَنْعَاءَ، حَتَّى إذَا أَتَى بَابَهَا، قَالَ: لَا تَدْخُلُ رَايَتِي مُنَكَّسَةً أَبَدًا، اهْدِمُوا الْبَابَ فَهُدِمَ، ثُمَّ دَخَلَهَا نَاصِبًا رَايَتَهُ. فَقَالَ سَيْفُ بْنُ ذِي يَزَنَ الْحِمْيَرِيُّ:: يَظُنُّ النَّاسُ بِالْمَلْكَيْنِ أَنَّهُمَا قَدْ الْتَأَمَا وَمَنْ يَسْمَعْ بِلَأْمِهِمَا فَإِنَّ الْخَطْبَ قَدْ فَقُمَا قَتَلْنَا الْقَيْلَ مَسْرُوقًا وَرَوَّيْنَا الْكَثِيبَ دَمَا وَإِنَّ الْقَيْلَ قَيْلُ النَّاسِ وَهْرِزُ مُقْسِمٌ قَسَمَا يَذُوقُ مُشَعْشَعًا حَتَّى يُفِيءَ السَّبْيَ وَالنَّعما قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي أَبْيَاتٍ لَهُ. وَأَنْشَدَنِي خَلَّادُ بْنُ قُرَّةَ السَّدُوسِيُّ آخِرَهَا بَيْتًا لِأَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ فِي قَصِيدَةٍ لَهُ وَغَيْرُهُ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو الصَّلْتِ بْنُ أَبِي رَبِيعَةَ الثَّقَفِيُّ قَالَ ابْنُ هِشَامٍ: وَتُرْوَى لِأُمَيَّةِ بْنِ أَبِي الصَّلْتِ:: لِيَطْلُبَ الْوِتْرَ أَمْثَالُ ابْنِ ذِي يَزَنَ رَيَّمَ فِي الْبَحْرِ لِلْأَعْدَاءِ أَحْوَالَا يَمَّمَ قَيْصَرَ لَمَّا حَانَ رِحْلَتُهُ فَلَمْ يَجِدْ عِنْدَهُ بَعْضَ الَّذِي سَالَا ثُمَّ انْثَنَى نَحْوَ كِسْرَى بَعْدَ عَاشِرَةٍ مِنْ السِّنِينَ يُهِينُ النَّفْسَ وَالْمَالَا حَتَّى أَتَى بِبَنِي الْأَحْرَارِ يَحْمِلُهُمْ إنَّكَ عَمْرِي لَقَدْ أَسْرَعَتْ قِلْقَالَا لِلَّهِ دَرَّهُمْ مِنْ عُصْبَةٍ خَرَجُوا مَا إنْ رَأَى لَهُمْ فِي النَّاسِ أَمْثَالَا بِيضًا مَرَاربةً غُلْبًا أَسَاوِرَةً أُسْدًا تُرَبِّبُ فِي الْغَيْضَاتِ أَشْبَالَا يَرْمُونَ عَنْ شُدُفٍ كَأَنَّهَا غُبُطٌ بزَمْخرٍ يُعَجِّلُ الْمَرْمِيَّ إعْجَالَا أَرْسَلْتَ أُسْدًا عَلَى سُودِ الْكِلَابِ فَقَدْ أَضْحَى شَرِيدُهُمْ فِي الْأَرْضِ فُلَّالَا فَاشْرَبْ هَنِيئًا عَلَيْكَ التَّاجُ مُرْتَفِقًا فِي رَأْسِ غُمْدانَ دَارًا مِنْكَ مِحْلَالَا وَاشْرَبْ هَنِيئًا فَقَدْ شَالَتْ نَعَامَتُهُمْ وَأَسْبِلْ الْيَوْمَ فِي بُرْدَيْكَ إسْبَالَا تِلْكَ الْمَكَارِمُ لَا قَعْبَانَ مِنْ لَبَنٍ شِيبَا بِمَاءٍ فَعَادَا بَعْدُ أَبْوَالَا قَالَ ابْنُ هِشَامٍ: هَذَا مَا صَحَّ لَهُ مِمَّا رَوَى ابْنُ إسْحَاقَ مِنْهَا، إلَّا آخِرَهَا بَيْتًا قَوْلُهُ: تِلْكَ الْمَكَارِمُ لَا قَعْبَانَ مِنْ لَبَنٍ فَإِنَّهُ لِلنَّابِغَةِ الْجَعْدِيِّ. وَاسْمُهُ ( حِبَّانُ بْنُ ) عَبْدِ اللَّهِ بْنِ قَيْسٍ، أَحَدُ بَنِي جَعْدَةَ بْنِ كَعْبِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ، فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَدِيُّ بْنُ زَيْدٍ الحِيريُّ، وَكَانَ أَحَدَ بَنِي تَمِيمٍ. قَالَ ابْنُ هِشَامٍ: ثُمَّ أَحَدُ بَنِي امْرِئِ الْقَيْسِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَيُقَالُ: عَدِيٌّ مِنْ الْعِبَادِ مِنْ أَهْلِ الْحِيرَةِ:: مَا بَعْدَ صَنْعَاءَ كَانَ يَعْمُرُهَا وُلَاةُ مُلْكٍ جَزْلٍ مَوَاهِبُهَا رَفَّعَهَا مَنْ بَنَى لَدَى قَزَعٍ الْمُزْنِ وَتَنْدَى مِسْكًا مَحَارِبُهَا مَحْفُوفَةٌ بِالْجِبَالِ دُونَ عُرَى الْكَائِدِ مَا تُرْتَقَى غُوَارِبُهَا يَأْنَسُ فِيهَا صَوْتُ النُّهَامِ إذَا جَاوَبَهَا بِالْعَشِيِّ قَاصِبُهَا سَاقَتْ إلَيْهَا الْأَسْبَابُ جُنْدُ بَنِي الْأَحْرَارِ فُرْسَانُهَا مَوَاكِبُهَا وفُوِّزَتْ بِالْبِغَالِ تُوسَقُ بِالْحَتْفِ وَتَسْعَى بِهَا تَوَالِبُهَا حَتَّى رَآهَا الْأَقْوَالُ مِنْ طَرَفِ الْمَنْقَلِ مُخْضَرَّةٌ كَتَائِبُهَا يَوْمَ يُنَادُونَ آلَ بَرْبَرٍ والْيَكْسُومُ لَا يُفْلِحُنَّ هَارِبُهَا وَكَانَ يَوْمُ بَاقِي الْحَدِيثِ وَزَالَتْ إِمَّةً ثَابِتٌ مَرَاتِبُهَا وَبُدِّلَ الْفَيْجُ بِالزَّرَافَةِ وَالْأَيَّامُ جُونٌ جَمٌّ عَجَائِبُهَا بَعْدَ بَنِي تُبَّعٍ نَخَاوِرَةٌ قَدْ اطْمَأَنَّتْ بِهَا مَرَازِبُهَا قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَأَنْشَدَنِي أَبُو زَيْدٍ ( الْأَنْصَارِيُّ ) وَرَوَاهُ لِي عَنْ الْمُفَضَّلِ الضَّبِّيِّ، قَوْلَهُ: يَوْمَ يُنَادُونَ آلَ بَرْبَرٍ والْيَكْسُومُ إلَخْ

    ✧ [Wahrz and Sayf b. Dhī Yazan, their victory over Masrūq, and the poetry said about that] He appointed over them a man called Wahrz, who was an elder among them and the noblest of them in lineage and house. They set out in eight ships; two ships sank, and six ships reached the coast of Aden. Sayf gathered to Wahrz those he could of his people and said to him: "My foot is with your foot until we die together or prevail together." Wahrz said to him: "You have been fair." Masrūq b. Abrahah, king of Yemen, went out to him and gathered his troops to him. Wahrz sent to them a son of his to fight them and test their fighting; the son of Wahrz was killed, which increased his rancor against them. When the people faced each other in their ranks, Wahrz said: "Show me their king." They said to him: "Do you see a man on the elephant, his crown tied on his head, between his eyes a red ruby?" He said: "Yes." They said: "That is their king." He said: "Leave him." They stood for a long time. Then he said: "What is he on now?" They said: "He has moved to the horse." He said: "Leave him." They stood for a long time. Then he said: "What is he on now?" They said: "He has moved to the mule." Wahrz said: "Daughter of the donkey! He is abased and his kingdom is abased. I shall shoot him. If you see his companions not moving, stay put until I signal you; for then I have missed the man. But if you see the people wheeling around and clustering about him, I have hit the man, so charge them." Then he strung his bow—which, they claim, no one else could string because of its strength—and ordered that his eyebrows be bound up for him. Then he shot him, and the arrow struck the ruby between his eyes, and the arrow penetrated his head until it came out from the back of his neck. He toppled from his mount, and the Abyssinians wheeled around and clustered about him. The Persians charged them, and they were defeated, killed, and fled in every direction. Wahrz advanced to enter Ṣanʿāʾ, until when he reached its gate, he said: "My banner shall never enter lowered. Demolish the gate." So it was demolished, and he entered it with his banner raised. Sayf b. Dhī Yazan al-Ḥimyarī said: People think that the two kings have come together; Yet whoever hears of their joining, the affair has become grave. We killed the qayl Masrūq and drenched the dune with blood. Truly the qayl, qayl of the people, and Wahrz, who swears an oath, Shall taste a mixed drink until he returns the captives and the cattle. Ibn Hishām said: These verses are among verses of his. Khallād b. Qurrah al-Sadūsī recited to me the last of them as a verse by Aʿshā Banī Qays b. Thaʿlabah in a poem of his, but others among the scholars of poetry deny it is his. Ibn Isḥāq said: Abū al-Ṣalt b. Abī Rabīʿah al-Thaqafī said—Ibn Hishām said: It is also related from Umayyah b. Abī al-Ṣalt—: Let those like Ibn Dhī Yazan seek vengeance; He roamed the sea against enemies in changing states. He headed for Caesar when his departure came, But found with him not some of what he asked. Then he turned toward Kisrā after ten Years of demeaning soul and wealth, Until he brought the sons of the freeborn, carrying them— By my life, you hastened a great shaking. How excellent were they, a band that went forth, The like of whom none has seen among people— White, Marāribah, thick-necked, Asāwirah, Lions that rear in thickets cubs. They shoot from bows like camel saddles, With Zammkhar arrows, hastening the one shot to his fate. You sent lions against black dogs, and now Their scattered remnant in the land is broken. So drink comfortably; upon you is the crown, resting At the top of Ghumdān, a dwelling from you, a place to alight. And drink comfortably; their ostrich has taken flight, And let down today your two cloaks in full length. Those are the noble deeds, not two wooden bowls of milk Mixed with water that then turn into urine. Ibn Hishām said: This is what is sound for him of what Ibn Isḥāq related of it, except for its last verse, his saying: "Those are the noble deeds, not two wooden bowls of milk," for it is by al-Nābighah al-Jaʿdī—his name being Ḥibbān b. ʿAbd Allāh b. Qays, one of the Banū Jaʿdah b. Kaʿb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin—in a poem of his. Ibn Isḥāq said: ʿAdī b. Zayd al-Ḥīrī said—and he was one of the Banū Tamīm. Ibn Hishām said: Then one of the Banū Imriʾ al-Qays b. Zayd Manāh b. Tamīm; and it is said: ʿAdī was of the ʿIbād from the people of al-Ḥīrah—: What is left of Ṣanʿāʾ, which was inhabited by Governors of a kingdom whose gifts were abundant, Raised it up he who built it by the rain-clouds' fringe, And its sanctuaries exude musk. It is girt by mountains, beyond the reach Of the schemer, whose summits cannot be climbed. In it the sound of the ostriches is familiar when The piper answers them in the evening. The causes drove toward it the army of the freeborn, Whose horsemen and processions; And it was set apart with mules, laden With death, and its raiders hastened with them, Until the aqwāl saw it from the side Of al-Manqal, its squadrons green. On the day they call out, "O family of Barbar and al-Yaksūm! May its fugitives not prosper!" And that was the day of the rest of the tale; a community vanished Whose ranks were firm. And the foot-messenger was replaced by the giraffe, and the days Are dark, with many wonders. After the Banū Tubbaʿ, they are Nabat-like, Whose marzbāns have settled in it. Ibn Hishām said: These verses are in a poem of his. Abū Zayd al-Anṣārī recited to me, and he related it to me from al-Mufaḍḍal al-Ḍabbī, his saying: "On the day they call out, 'O family of Barbar and al-Yaksūm!' etc."

71. Sirat Ibn Hisham 71No grade recorded

    [ هَزِيمَةُ الْأَحْبَاشِ، وَنُبُوءَةُ سَطِيحٍ وَشِقٍّ ] وَهَذَا الَّذِي عَنَى سَطِيحٌ بِقَوْلِهِ: يَلِيهِ إرَمُ ذِي يَزَنَ يَخْرُجُ عَلَيْهِمْ مِنْ عَدَنَ فَلَا يَتْرُكُ أَحَدًا مِنْهُمْ بِالْيَمَنِ وَاَلَّذِي عَنَى شِقٌّ بِقَوْلِهِ:: غُلَامٌ لَيْسَ بِدَنِيِّ وَلَا مُدَنٍّ يَخْرُجُ عَلَيْهِمْ مِنْ بَيْتِ ذِي يَزَنَ

    ✧ [The defeat of the Abyssinians, and the prophecies of Saṭīḥ and Shiqq] This is what Saṭīḥ meant by his saying: 'One of Dhu Yazan's might shall succeed him, coming out against them from ʿAdan, leaving none of them in al-Yaman.' And what Shiqq meant by his saying: 'A boy, neither lowly nor base, shall come out against them from the house of Dhu Yazan.'

72. Sirat Ibn Hisham 72No grade recorded

    ذِكْرُ مَا انْتَهَى إلَيْهِ أَمْرُ الْفُرْسِ بِالْيَمَنِ [ مُلْكُ الْحَبَشَةِ فِي الْيَمَنِ وَمُلُوكُهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَأَقَامَ وَهْرِزُ وَالْفُرْسُ بِالْيَمَنِ، فَمِنْ بَقِيَّةِ ذَلِكَ الْجَيْشِ مِنْ الْفُرْسِ الْأَبْنَاءُ الَّذِينَ بِالْيَمَنِ الْيَوْمَ. وَكَانَ مُلْكُ الْحَبَشَةِ بِالْيَمَنِ، فِيمَا بَيْنَ أَنْ دَخَلَهَا أَرْيَاطُ إلَى أَنْ قَتَلَتْ الْفُرْسُ مَسْرُوقَ بْنَ أَبْرَهَةَ وَأُخْرِجَتْ الْحَبَشَةُ، اثْنَتَيْنِ وَسَبْعِينَ سَنَةً، تَوَارَثَ ذَلِكَ مِنْهُمْ أَرْبَعَةٌ: أَرْيَاطُ، ثُمَّ أَبْرَهَةُ، ثُمَّ يَكْسُومُ بْنُ أَبْرَهَةَ، ثُمَّ مَسْرُوقُ بْنُ أَبْرَهَةَ.

    ✧ Mention of the final outcome of the Persians' affair in Yemen [The Dominion of the Abyssinians in Yemen and Their Kings] Ibn Isḥāq said: Wahriz and the Persians remained in Yemen, and from the remnant of that army of the Persians are the Abnāʾ who are in Yemen today. The dominion of the Abyssinians in Yemen, from the time Aryāṭ entered it until the Persians killed Masrūq b. Abrahah and the Abyssinians were expelled, lasted seventy-two years. Four of them inherited it in succession: Aryāṭ, then Abrahah, then Yaksūm b. Abrahah, then Masrūq b. Abrahah.

73. Sirat Ibn Hisham 73No grade recorded

    [ مُلُوكُ الْفُرْسِ عَلَى الْيَمَنِ ] قَالَ ابْنُ هِشَامٍ: ثُمَّ مَاتَ وَهْرِزُ، فَأَمَّرَ كِسْرَى ابْنَهُ الْمَرْزُبَانَ بْنِ وَهْرِزَ عَلَى الْيَمَنِ ثُمَّ مَاتَ الْمَرْزُبَانُ فَأَمَّرَ كِسْرَى ابْنَهُ التَّيْنُجَانَ بْنَ الْمَرْزُبَانِ عَلَى الْيَمَنِ، ثُمَّ مَاتَ التَّيْنُجَانُ فَأَمَّرَ كِسْرَى ابْنَ التَّيْنُجَانِ عَلَى الْيَمَنِ، ثُمَّ عَزَلَهُ وَأَمَّرَ بَاذَانَ، فَلَمْ يَزَلْ بَاذَانُ عَلَيْهَا حَتَّى بَعَثَ اللَّهُ مُحَمَّدًا ( النَّبِيَّ ) ﷺ

    ✧ The Persian kings over Yemen. Ibn Hishām said: Then Wahriz died, and Kisrā appointed his son al-Marzubān b. Wahriz over Yemen. Then al-Marzubān died, and Kisrā appointed his son al-Taynujān b. al-Marzubān over Yemen. Then al-Taynujān died, and Kisrā appointed the son of al-Taynujān over Yemen. Then he removed him and appointed Bādhān. Bādhān remained over it until God sent Muḥammad the Prophet ﷺ.

74. Sirat Ibn Hisham 74No grade recorded

    [ كِسْرَى وَبَعْثَةُ النَّبِيِّ ﷺ ] فَبَلَغَنِي عَنْ الزُّهْرِيِّ أَنَّهُ قَالَ: كَتَبَ كِسْرَى إلَى بَاذَانَ: أَنَّهُ بَلَغَنِي أَنَّ رَجُلًا مِنْ قُرَيْشٍ خَرَجَ بِمَكَّةَ، يَزْعُمُ أَنَّهُ نَبِيٌّ، فَسِرْ إلَيْهِ فَاسْتَتِبْهُ، فَإِنْ تَابَ وَإِلَّا فَابْعَثْ إلَيَّ بِرَأْسِهِ. فَبَعَثَ بَاذَانُ بِكِتَابِ كِسْرَى إلَى رَسُولِ اللَّهِ ﷺ، فَكَتَبَ إلَيْهِ رَسُولُ اللَّهِ ﷺ: إنَّ اللَّهَ قَدْ وَعَدَنِي أَنْ يُقْتَلَ كِسْرَى فِي يَوْمِ كَذَا مِنْ شَهْرِ كَذَا فَلَمَّا أَتَى بَاذَانَ الْكِتَابُ تَوَقَّفَ لِيَنْظُرَ، وَقَالَ: إنْ كَانَ نَبِيًّا فَسَيَكُونُ مَا قَالَ. فَقَتَلَ اللَّهُ كِسْرَى فِي الْيَوْمِ الَّذِي قَالَ رَسُولُ اللَّهِ ﷺ. قَالَ ابْنُ هِشَامٍ: قُتِلَ عَلَى يَدَيْ ابْنِهِ شِيرَوَيْهِ، وَقَالَ خَالِدُ بْنُ حِقٍّ الشَّيْبَانِيُّ:: وَكِسْرَى إذْ تَقَسَّمْهُ بَنُوهُ بِأَسْيَافٍ كَمَا اُقْتُسِمَ اللَّحَّامُ تَمَخَّضَتْ الْمَنُونُ لَهُ بِيَوْمٍ أَنَّى وَلِكُلِّ حَامِلَةٍ تِمَامُ

    ✧ [Kisrā and the mission of the Prophet ﷺ] It has reached me from al-Zuhrī that he said: Kisrā wrote to Bādhān: “It has reached me that a man of Quraysh has come forth in Makkah, claiming that he is a prophet. Go to him and ask him to repent; if he repents, well and good, otherwise send me his head.” So Bādhān sent Kisrā’s letter to the Messenger of God ﷺ, and the Messenger of God ﷺ wrote to him: “God has promised me that Kisrā will be killed on such-and-such a day of such-and-such a month.” When the letter came to Bādhān, he paused to see, and said: “If he is a prophet, then what he said will come to pass.” And God killed Kisrā on the day which the Messenger of God ﷺ had stated. Ibn Hishām said: He was killed at the hands of his son Shīrawayh, and Khālid b. Ḥiqq al-Shaybānī said: And Kisrā, when his sons divided him with swords, as meat is divided up, the fates laboured with him for a day — how remote! — and every pregnant one has her full term.

75. Sirat Ibn Hisham 75No grade recorded

    [ إسْلَامُ بَاذَانَ ] قَالَ الزُّهْرِيُّ: فَلَمَّا بَلَغَ ذَلِكَ بَاذَانَ بَعَثَ بِإِسْلَامِهِ وَإِسْلَامِ مَنْ مَعَهُ مِنْ الْفُرْسِ إلَى رَسُولِ اللَّهِ ﷺ. فَقَالَتْ الرُّسُلُ مِنْ الْفُرْسِ لِرَسُولِ اللَّهِ ﷺ: إلَى مَنْ نَحْنُ يَا رَسُولَ اللَّهِ ؟ قَالَ: أَنْتُمْ مِنَّا وَإِلَيْنَا أَهْلَ الْبَيْتِ

    ✧ [The conversion of Bādhān] al-Zuhrī said: When that reached Bādhān, he sent his conversion and the conversion of those Persians with him to the Messenger of God ﷺ. The Persian messengers said to the Messenger of God ﷺ: “To whom do we belong, O Messenger of God?” He said: “You are from us and to us, O people of the house.”

76. Sirat Ibn Hisham 76No grade recorded

    [ سَلْمَانُ مِنَّا ] قَالَ ابْنُ هِشَامٍ: فَبَلَغَنِي عَنْ الزُّهْرِيِّ أَنَّهُ قَالَ: فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ﷺ: سَلْمَانُ مِنَّا أَهْلَ الْبَيْتِ

    ✧ [ Salmān is from us ] Ibn Hishām said: It reached me on the authority of al-Zuhrī that he said: Hence the Messenger of God ﷺ said: Salmān is from us, the People of the House.

77. Sirat Ibn Hisham 77No grade recorded

    [ بَعْثَةُ النَّبِيِّ، وَنُبُوءَةُ سَطِيحٍ وَشِقٍّ ] قَالَ ابْنُ هِشَامٍ: فَهُوَ الَّذِي عَنَى سَطِيحٌ بِقَوْلِهِ: نَبِيٌّ زَكِيٌّ، يَأْتِيهِ الْوَحْيُ مِنْ قِبَلِ الْعَلِيِّ. وَاَلَّذِي عَنَى شِقٌّ بِقَوْلِهِ: بَلْ يَنْقَطِعُ بِرَسُولِ مُرْسَلٍ، يَأْتِي بِالْحَقِّ وَالْعَدْلِ، مِنْ أَهْلِ الدِّينِ وَالْفَضْلِ، يَكُونُ الْمُلْكُ فِي قَوْمِهِ إلَى يَوْمِ الْفَصْلِ

    ✧ [The mission of the Prophet, and the prophecies of Saṭīḥ and Shiqq] Ibn Hishām said: He is the one whom Saṭīḥ meant by his saying: "A pure prophet, to whom revelation comes from the Exalted One." And the one whom Shiqq meant by his saying: "Rather, it will be severed by a sent Messenger, who brings truth and justice, from the people of religion and excellence; the kingdom shall remain among his people until the Day of Decision."

78. Sirat Ibn Hisham 78No grade recorded

    [ الْحَجَرُ الَّذِي وُجِدَ بِالْيَمَنِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ فِي حَجَرٍ بِالْيَمَنِ - فِيمَا يَزْعُمُونَ كِتَابٌ - بِالزَّبُورِ كُتِبَ فِي الزَّمَانِ الْأَوَّلِ: لِمِنْ مُلْكُ ذِمَارٍ ؟ لِحِمْيَرَ الْأَخْيَارِ لِمَنْ مُلْكُ ذِمَارٍ ؟ لِلْحَبَشَةِ الْأَشْرَارِ؛ لِمَنْ مُلْكُ ذِمَارٍ ؟ لِفَارِسَ الْأَحْرَارِ لِمَنْ مُلْكُ ذِمَارٍ ؟ لِقُرَيْشِ التُّجَّارِ. وَذِمَارٌ: الْيَمَنُ أَوْ صَنْعَاءُ. قَالَ ابْنُ هِشَامٍ: ذَمَارُ: بِالْفَتْحِ، فِيمَا أَخْبَرَنِي يُونُسُ

    ✧ [The stone that was found in Yemen] Ibn Isḥāq said: There was in a stone in Yemen—as they allege, a writing—in the Zabūr script, written in the first age: “To whom does the dominion of Dhimār belong? To Ḥimyar the good. To whom does the dominion of Dhimār belong? To the Abyssinians the evil. To whom does the dominion of Dhimār belong? To Persia the noble. To whom does the dominion of Dhimār belong? To Quraysh the merchants.” Dhimār is Yemen or Ṣanʿāʾ. Ibn Hishām said: Dhamār, with fatḥa, according to what Yūnus informed me.

79. Sirat Ibn Hisham 79No grade recorded

    [ شِعْرٌ لِأَعْشَى فِي نُبُوءَةِ سَطِيحٍ وَشِقٍّ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ الْأَعْشَى أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ فِي وُقُوعِ مَا قَالَ سَطِيحٌ وَصَاحِبُهُ:: مَا نَظَرَتْ ذَاتُ أَشْفَارٍ كَنَظْرَتِهَا حَقَّا كَمَا صَدَقَ الذِّئْبِيُّ إذَا سَجَعَا وَكَانَتْ الْعَرَبُ تَقُولُ لِسَطِيحِ: الذِّئْبِيَّ، لِأَنَّهُ سَطِيحُ بْنُ رَبِيعَةَ بْنِ مَسْعُودِ بْنِ مَازِنِ بْنِ ذِئْبٍ. قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ

    ✧ [Poetry by al-Aʿshā concerning the prophecy of Saṭīḥ and Shiqq] Ibn Isḥāq said: Al-Aʿshā, the Aʿshā of Banū Qays b. Thaʿlabah, said concerning the occurrence of what Saṭīḥ and his companion had said: No owner of eyelids ever looked as she looked, Truly, as al-Dhiʾbī spoke truth when he cooed. The Arabs used to call Saṭīḥ "al-Dhiʾbī," because he was Saṭīḥ b. Rabīʿah b. Masʿūd b. Māzin b. Dhiʾb. Ibn Hishām said: This verse is in a qaṣīdah of his.

80. Sirat Ibn Hisham 80No grade recorded

    قِصَّةُ مَلِكِ الْحَضْرِ [ نَسَبُ النُّعْمَانِ، وَشَيْءٌ عَنْ الْحَضْرِ، وَشِعْرُ عَدِيٍّ فِيهِ ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي خَلَّادُ بْنُ قُرَّةَ بْنِ خَالِدِ السَّدُوسِيُّ عَنْ جَنَّادٍ، أَوْ عَنْ بَعْضِ عُلَمَاءِ أَهْلِ الْكُوفَةِ بِالنَّسَبِ: أَنَّهُ يُقَالُ: إنَّ النُّعْمَانَ بْنَ الْمُنْذِرِ مِنْ وَلَدِ سَاطِرُونَ مَلِكِ الْحَضْرِ وَالْحَضْرُ: حِصْنٌ عَظِيمٌ كَالْمَدِينَةِ، كَانَ عَلَى شَاطِئِ الْفُرَاتِ، وَهُوَ الَّذِي ذَكَرَ عَدِيُّ بْنُ زَيْدٍ فِي قَوْلِهِ:: وَأَخُو الْحَضْرِ إذْ بَنَاهُ وَإِذْ دِجْلَةُ تُجْبَى إلَيْهِ وَالْخَابُورُ شَادَهُ مَرْمَرَا وَجَلَّلَهُ كِلْسًا فَلِلطَّيْرِ فِي ذُرَاهُ وُكُورُ لَمْ يَهَبْهُ رَيْبُ الْمَنُونِ فَبَانَ الْمُلْكُ عَنْهُ فَبَابُهُ مَهْجُورُ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَاَلَّذِي ذَكَرَهُ أَبُو دُوَادٍ الْإِيَادِيُّ فِي قَوْلِهِ:: وَأَرَى الْمَوْتَ قَدْ تَدَلَّى مِنْ الْحَضْرِ عَلَى رَبِّ أَهْلِهِ السَّاطِرُونَ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَيُقَالُ: إنَّهَا لِخَلَفِ الْأَحْمَرِ، وَيُقَالُ: لِحَمَّادِ الرَّاوِيَةِ.

    ✧ The story of the king of al-Ḥaḍr [the lineage of al-Nuʿmān, something about al-Ḥaḍr, and the poetry of ʿAdī about it] Ibn Hishām said: Khallād b. Qurrah b. Khālid al-Sadūsī related to me from Jannād, or from one of the scholars of the people of al-Kūfah regarding genealogy: that it is said that al-Nuʿmān b. al-Mundhir was from the descendants of Sāṭirūn, king of al-Ḥaḍr. Al-Ḥaḍr is a great fortress like a city, situated on the bank of the Euphrates. It is the one which ʿAdī b. Zayd mentioned in his saying: And the brother of al-Ḥaḍr when he built it, and when the Tigris and al-Khābūr yielded tribute to it, He erected it with marble and coated it with plaster, so for the birds in its summits are nests. The vicissitudes of fate did not spare him, so kingship departed from him, and its gate is deserted. Ibn Hishām said: These verses are from a qaṣīdah of his. And that which Abū Duwād al-Iyādī mentioned in his saying: I see death has descended from al-Ḥaḍr upon the lord of its people, al-Sāṭirūn. This verse is from a qaṣīdah of his. It is said that it belongs to Khalaf al-Aḥmar, and it is said: to Ḥammād al-Rāwiyah.

81. Sirat Ibn Hisham 81No grade recorded

    [ دُخُولُ سَابُورَ الْحَضْرَ، وَزَوَاجُهُ بِنْتِ سَاطِرُونَ، وَمَا وَقَعَ بَيْنَهُمَا ] وَكَانَ كِسْرَى سَابُورُ ذُو الْأَكْتَافِ غَزَا سَاطِرُونَ مَلِكِ الْحَضْرِ، فَحَصَرَهُ سَنَتَيْنِ، فَأَشْرَفَتْ بِنْتُ سَاطِرُونَ يَوْمًا، فَنَظَرَتْ إلَى سَابُورَ وَعَلَيْهِ ثِيَابُ دِيبَاجٍ، وَعَلَى رَأْسِهِ تَاجٌ مِنْ ذَهَبٍ مُكَلَّلٌ بِالزَّبَرْجَدِ وَالْيَاقُوتِ وَاللُّؤْلُؤِ، وَكَانَ جَمِيلًا، فَدَسَّتْ إلَيْهِ: أَتَتَزَوَّجُنِي إنْ فَتَحْتُ لَكَ بَابَ الْحَضْرِ ؟ فَقَالَ: نَعَمْ، فَلَمَّا أَمْسَى سَاطِرُونَ شَرِبَ حَتَّى سَكِرَ، وَكَانَ لَا يَبِيتُ إلَّا سَكْرَانَ. فَأَخَذَتْ مَفَاتِيحَ بَابِ الْحَضْرِ مِنْ تَحْتِ رَأْسِهِ، فَبَعَثَتْ بِهَا مَعَ مَوْلًى لَهَا، فَفَتَحَ الْبَابَ، فَدَخَلَ سَابُورُ، فَقَتَلَ سَاطِرُونَ، وَاسْتَبَاحَ الْحَضْرَ وَخَرَّبَهُ، وَسَارَ بِهَا مَعَهُ فَتَزَوَّجَهَا. فَبَيْنَا هِيَ نَائِمَةٌ عَلَى فِرَاشِهَا لَيْلًا إذْ جَعَلَتْ تَتَمَلْمَلُ لَا تَنَامُ، فَدَعَا لَهَا بِشَمْعِ، فَفُتِّشَ فِرَاشُهَا، فَوُجِدَ عَلَيْهِ وَرَقَةُ آسٍ، فَقَالَ لَهَا سَابُورُ: أَهَذَا الَّذِي أَسْهَرَكَ ؟ قَالَتْ: نَعَمْ، قَالَ: فَمَا كَانَ أَبُوكَ يَصْنَعُ بِكِ ؟ قَالَتْ: كَانَ يَفْرِشُ لِي الدِّيبَاجَ، وَيُلْبِسُنِي الْحَرِيرَ، وَيُطْعِمُنِي الْمُخَّ، وَيَسْقِينِي الْخَمْرَ، قَالَ: أَفَكَانَ جَزَاءُ أَبِيكَ مَا صَنَعْتِ بِهِ ؟ أَنْتَ إلَيَّ بِذَلِكَ أَسْرَعُ، ثُمَّ أَمَرَ بِهَا فَرُبِطَتْ قُرُونُ رَأْسِهَا بِذَنَبِ فَرَسٍ، ثُمَّ رَكَضَ الْفَرَسُ حَتَّى قَتَلَهَا. فَفِيهِ يَقُولُ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: أَلَمْ تَرَ لِلْحَضْرِ إذْ أَهْلُهُ بِنُعْمَى وَهَلْ خَالِدٌ مِنْ نِعَمْ أَقَامَ بِهِ شاهَبُورُ الْجُنُودَ حَوْلَيْنِ تَضْرِبُ فِيهِ الْقُدُمْ فَلَمَّا دَعَا رَبَّهُ دَعْوَةً أَنَابَ إلَيْهِ فَلَمْ يَنْتَقِمْ وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ

    ✧ [The entry of Sābūr into al-Ḥaḍr, his marriage to the daughter of Sāṭirūn, and what took place between them] Kisrā Sābūr Dhū al-Aktāf raided Sāṭirūn, king of al-Ḥaḍr, and besieged him for two years. One day the daughter of Sāṭirūn looked out and saw Sābūr wearing silk brocade garments, and on his head a crown of gold studded with chrysolite, rubies, and pearls, and he was handsome. She sent word to him secretly: "Will you marry me if I open the gate of al-Ḥaḍr for you?" He said: "Yes." When evening came, Sāṭirūn drank until he became drunk, and he never spent the night except drunk. She took the keys to the gate of al-Ḥaḍr from under his head and sent them with a servant of hers, and he opened the gate. Sābūr entered, killed Sāṭirūn, plundered al-Ḥaḍr, and destroyed it. He took her with him and married her. While she was lying on her bed at night, she began tossing and turning, unable to sleep. He called for a candle, and her bed was searched, and a myrtle leaf was found on it. Sābūr said to her: "Is this what kept you awake?" She said: "Yes." He said: "What did your father used to do for you?" She said: "He used to spread silk brocade for me, clothe me in silk, feed me marrow, and give me wine to drink." He said: "Was this the reward of your father for what you did to him? You would be quicker to do that to me." Then he ordered her to be tied by the locks of her hair to the tail of a horse, and the horse was made to gallop until it killed her. About this the poet Aʿshā of Banū Qays b. Thaʿlaba says: Did you not see al-Ḥaḍr when its people were in prosperity? And is Khālid free of such bounties? Shāhābūr stationed the troops there for two years, striking it with their vanguard. Then he called upon his Lord with a call, turning to Him, and he did not avenge. These verses are in an ode of his.

82. Sirat Ibn Hisham 82No grade recorded

    وَقَالَ عَدِيُّ بْنُ زَيْدٍ فِي ذَلِكَ:: وَالْحَضْرُ صَابَتْ عَلَيْهِ دَاهِيَةٌ مِنْ فَوْقِهِ أَيِّدٌ مَنَاكِبُهَا رَبِيَّةَ لَمْ تُوَقَّ وَالِدَهَا لِحَيْنِهَا إذْ أَضَاعَ رَاقِبُهَا إذْ غَبَقَتْهُ صَهْبَاءَ صَافِيَةً وَالْخَمْرُ وَهَلْ يَهِيمُ شَارِبُهَا فَأَسْلَمَتْ أَهْلَهَا بِلَيْلَتِهَا تَظُنُّ أَنَّ الرَّئِيسَ خَاطِبُهَا فَكَانَ حَظُّ الْعَرُوسِ إذْ جَشَرَ الصُّبْحُ دِمَاءً تَجْرِي سَبَائِبُهَا وَخُرِّبَ الْحَضْرُ وَاسْتُبِيحَ وَقَدْ أُحْرِقَ فِي خِدْرِهَا مَشَاجِبُهَا وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. ذِكْرُ وَلَدِ نِزَارِ بْنِ مَعَدٍّ [ أَوْلَادُهُ فِي رَأْيِ ابْنِ إسْحَاقَ وَابْنِ هِشَامٍ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ نِزَارُ بْنُ مَعَدٍّ ثَلَاثَةَ نَفَرٍ مُضَرَ بْنَ نِزَارٍ وَرَبِيعَةَ بْنَ نِزَارٍ وأَنْمَارَ بْنَ نِزَارٍ. قَالَ ابْنُ هِشَامٍ وَإِيَادَ بْنَ نِزَارٍ. قَالَ الْحَارِسُ بْنُ دَوْسٍ الْإِيَادِيُّ، وَيُرْوَى لِأَبِي دُوَادَ الْإِيَادِيِّ واسْمُهُ جَارِيَةُ بْنُ الْحَجَّاجِ:: وَفُتُوٌّ حَسَنٌ أَوْجُهُهُمْ مِنْ إيَادِ بْنِ نِزَارِ بْنِ مَعَدٍّ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. فَأُمُّ مُضَرَ وَإِيَادٍ سَوْدَةُ بِنْتُ عَكِّ بْنِ عَدْنَانَ وَأُمُّ رَبِيعَةَ وأَنْمَارٍ شُفَيْقَةُ بِنْتُ عَكِّ بْنِ عَدْنَانَ، وَيُقَالُ جُمُعَةُ بِنْتُ عَكِّ بْنِ عَدْنَانَ.

    ✧ ʿAdī b. Zayd said concerning that:: And al-Ḥaḍr—a calamity befell it from above it, mighty are its shoulders, lordly; its mother was not spared for its appointed time when its watchman neglected it, when he was given an evening draught of clear ruddy wine—and wine, does its drinker wander astray? So it delivered up its people on that night of theirs, thinking that the chief was her suitor; and the portion of the bride when the dawn broke was blood flowing, its locks unbound. And al-Ḥaḍr was ruined and laid open to plunder, and in its very bridal chamber its wooden pegs were burned. These verses are part of a qaṣīdah of his. Mention of the children of Nizār b. Maʿadd [His children according to Ibn Isḥāq and Ibn Hishām] Ibn Isḥāq said: Nizār b. Maʿadd begat three persons: Muḍar b. Nizār, Rabīʿah b. Nizār, and Anmār b. Nizār. Ibn Hishām said: and Iyād b. Nizār. Al-Ḥārith b. Daws al-Iyādī said, and it is also related from Abū Duwād al-Iyādī, whose name was Jāriyah b. al-Ḥajjāj:: And handsome youths—their faces are from Iyād b. Nizār b. Maʿadd. This verse is part of some verses of his. The mother of Muḍar and Iyād was Sawdah bt. ʿAkk b. ʿAdnān, and the mother of Rabīʿah and Anmār was Shufayqah bt. ʿAkk b. ʿAdnān, and it is also said Jumuʿah bt. ʿAkk b. ʿAdnān.

83. Sirat Ibn Hisham 83No grade recorded

    [ أَوْلَادُ أَنْمَارٍ ] قَالَ ابْنُ إسْحَاقَ: فَأَنْمَارُ: أَبُو خَثْعَمَ وَبَجِيلَةَ. قَالَ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ وَكَانَ سَيِّدَ بَجِيلَةَ، وَهُوَ الَّذِي يَقُولُ لَهُ الْقَائِلُ:: لَوْلَا جَرِيرٌ هَلَكَتْ بَجِيلَهُ نِعْمَ الْفَتَى وَبِئْسَتِ الْقِبِيلَهْ وَهُوَ يُنَافِرُ الْفُرَافِصَةَ الْكَلْبِيَّ إلَى الْأَقْرَعِ بْنِ حَابِسٍ التَّمِيمِيِّ ( بْنِ عِقَالِ بْنِ مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ ):: يَا أَقْرَعَ بْنَ حَابِسٍ يَا أَقْرَعُ إنَّكَ إنْ يُصْرَعْ أَخُوكَ تُصْرَعُ وَقَالَ:: ابْنَيْ نِزَارٍ اُنْصُرَا أَخَاكُمَا إنَّ أَبِي وَجَدْتَهُ أَبَاكُمَا لَنْ يُغْلَبَ الْيَوْمَ أَخٌ وَالَاكُمَا وَقَدْ تَيَامَنَتْ فَلَحِقَتْ بِالْيَمَنِ. قَالَ ابْنُ هِشَامٍ: قَالَتْ الْيَمَنُ: وَبَجِيلَةُ: أَنْمَارُ بْنُ إرَاشِ بْنِ لِحْيَانَ بْنِ عَمْرِو بْنِ الْغَوْثِ بْنِ نَبْتِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ؛ وَيُقَالُ: إرَاشُ بْنُ عَمْرِو بْنِ لِحْيَانَ بْنِ الْغَوْثِ. وَدَارُ بَجِيلَةَ وَخَثْعَمَ: يَمَانِيَّةٌ

    ✧ Children of Anmār. Ibn Isḥāq said: Anmār is the father of Khathʿam and Bajīlah. Jarīr b. ʿAbd Allāh al-Bajalī, who was the chief of Bajīlah, said—he is the one about whom someone said: 'Were it not for Jarīr, Bajīlah would have perished; what a fine young man, and what a wretched tribe!'—while he was vying in glory with al-Furāfiṣah al-Kalbī before al-Aqraʿ b. Ḥābis al-Tamīmī (b. ʿIqāl b. Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh): 'O Aqraʿ b. Ḥābis, O Aqraʿ, if your brother is thrown down, you will be thrown down.' And he said: 'O two sons of Nizār, help your brother, for you will find my father to be your father. Today no brother who is loyal to you will be defeated.' They had gone toward the right and joined Yemen. Ibn Hishām said: The people of Yemen say: Bajīlah is Anmār b. Irāsh b. Liḥyān b. ʿAmr b. al-Ghawth b. Nabt b. Mālik b. Zayd b. Kahlān b. Sabaʾ; and it is also said: Irāsh b. ʿAmr b. Liḥyān b. al-Ghawth. The abode of Bajīlah and Khathʿam is in Yemen.

84. Sirat Ibn Hisham 84No grade recorded

    [ أَوْلَادُ مُضَرَ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مُضَرُ بْنُ نِزَارٍ رَجُلَيْنِ: إلْيَاسَ بْنَ مُضَرَ، وَعَيْلَانَ بْنَ مُضَرَ. قَالَ ابْنُ هِشَامٍ: وَأُمُّهُمَا جُرْهُمِيَّةٌ. [ أَوْلَادُ إلْيَاسَ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ إلْيَاسُ بْنُ مُضَرَ ثَلَاثَةَ نَفَرٍ: مُدْرِكَةَ بْنَ إلْيَاسَ، وَطَابِخَةَ بْنَ إلْيَاسَ، وَقَمْعَةَ بْنَ إلْيَاسَ، وَأُمُّهُمْ خِنْدِفُ، امْرَأَةٌ مِنْ الْيَمَنِ

    ✧ [The Children of Muḍar] Ibn Isḥāq said: Muḍar b. Nizār begot two men: Ilyās b. Muḍar and ʿAylān b. Muḍar. Ibn Hishām said: Their mother was a Jurhumite woman. [The Children of Ilyās] Ibn Isḥāq said: Ilyās b. Muḍar begot three persons: Mudrikah b. Ilyās, Ṭābikhah b. Ilyās, and Qamʿah b. Ilyās, and their mother was Khindif, a woman from al-Yaman.

85. Sirat Ibn Hisham 85No grade recorded

    [ شَيْءٌ عَنْ خِنْدِفَ وَأَوْلَادِهَا ] قَالَ ابْنُ هِشَامٍ: خِنْدِفُ بِنْتُ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ اسْمُ مُدْرِكَةَ عَامِرًا، وَاسْمُ طَابِخَةَ عَمْرًا؛ وَزَعَمُوا أَنَّهُمَا كَانَا فِي إبِلٍ لَهُمَا يَرْعَيَانِهَا، فَاقْتَنَصَا صَيْدًا فَقَعَدَا عَلَيْهِ يَطْبُخَانِهِ، وَعَدَتْ عَادِيَةٌ عَلَى إبِلِهِمَا، فَقَالَ عَامِرٌ لِعَمْرٍو: أَتُدْرِكُ الْإِبِلَ أَمْ تَطْبُخُ هَذَا الصَّيْدَ ؟ فَقَالَ عَمْرٌو: بَلْ أَطْبُخُ فَلَحِقَ عَامِرٌ بِالْإِبِلِ فَجَاءَ بِهَا، فَلَمَّا رَاحَا عَلَى أَبِيهِمَا حَدَّثَاهُ بِشَأْنِهِمَا، فَقَالَ لِعَامِرِ: أَنْتَ مُدْرِكَةٌ، وَقَالَ لِعَمْرِو: وَأَنْتَ طَابِخَةُ ( وَخَرَجَتْ أُمُّهُمْ لَمَّا بَلَغَهَا الْخَبَرُ، وَهِيَ مُسْرِعَةٌ، فَقَالَ لَهَا: تُخَنْدِفِينَ فَسُمِّيَتْ: خِنْدِفُ ). وَأَمَّا قَمَعَةُ فَيَزْعُمُ نُسَّابُ مُضَرَ: أَنَّ خُزَاعَةَ مِنْ وَلَدِ عَمْرِو بْنِ لُحَيِّ بْنِ قَمَعَةَ بْنِ إلْيَاسَ

    ✧ On Khindif and her children. Ibn Hishām said: Khindif is the daughter of ʿImrān b. al-Ḥāf b. Quḍāʿah. Ibn Isḥāq said: Mudrikah's name was ʿĀmir, and Ṭābikhah's name was ʿAmr. They assert that the two of them were among camels of theirs, tending them, and they caught game and sat down to cook it, while a raiding party attacked their camels. ʿĀmir said to ʿAmr, “Will you overtake the camels, or cook this game?” ʿAmr said, “Rather, I will cook.” So ʿĀmir caught up with the camels and brought them back. When they returned to their father and told him of their affair, he said to ʿĀmir, “You are Mudrikah (Overtaker),” and he said to ʿAmr, “And you are Ṭābikhah (Cook).” And their mother came out, when the news reached her, hurrying, and he said to her, “Are you takhandafīn (walking with a proud and swinging gait)?” So she was named Khindif. As for Qamaʿah, the genealogists of Muḍar assert that Khuzāʿah are from the offspring of ʿAmr b. Luḥayy b. Qamaʿah b. Ilyās.

86. Sirat Ibn Hisham 86No grade recorded

    قِصَّةُ عَمْرِو بْنِ لُحَيٍّ وَذِكْرُ أَصْنَامِ الْعَرَبِ [ رَآهُ النَّبِيُّ ﷺ يَجُرُّ قَصَبَهُ فِي النَّارِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ عَنْ أَبِيهِ قَالَ: حُدِّثْتُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: رَأَيْتُ عَمْرَو بْنَ لُحَيٍّ يَجُرُّ قُصْبَهُ فِي النَّارِ، فَسَأَلْتُهُ عَمَّنْ بَيْنِي وَبَيْنَهُ مِنْ النَّاسِ، فَقَالَ: هَلَكُوا قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ أَنَّ أَبَا صَالِحٍ السَّمَّانَ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ - قَالَ ابْنُ هِشَامٍ: وَاسْمُ أَبِي هُرَيْرَةَ: عَبْدُ اللَّهِ بْنُ عَامِرٍ، وَيُقَالُ اسْمُهُ عَبْدُ الرَّحْمَنِ بْنُ صَخْرٍ - يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ لِأَكْثَمَ بْنِ الْجَوْنِ الْخُزَاعِيِّ: يَا أَكْثَمُ، رَأَيْتُ عَمْرَو بْنَ لُحَيِّ بْنِ قَمَعَةَ بْنِ خِنْدِفَ يَجُرُّ قُصْبَهُ فِي النَّارِ، فَمَا رَأَيْتُ رَجُلًا أَشْبَهَ بِرَجُلٍ مِنْكَ بِهِ، وَلَا بِكَ مِنْهُ: فَقَالَ أَكْثَمُ: عَسَى أَنْ يَضُرَّنِي شَبَهُهُ يَا رَسُولَ اللَّهِ ؟ قَالَ: لَا، إنَّكَ مُؤْمِنٌ وَهُوَ كَافِرٌ، إنَّهُ كَانَ أَوَّلَ مَنْ غَيَّرَ دِينَ إسْمَاعِيلَ، فَنَصَبَ الْأَوْثَانَ، وَبَحَرَ الْبَحِيرَةَ، وَسَيَّبَ السَّائِبَةَ، وَوَصَلَ الْوَصِيلَةَ، وَحَمَى الْحَامِي.

    ✧ The story of ʿAmr b. Luḥayy and mention of the idols of the Arabs [The Prophet ﷺ saw him dragging his intestines in the Fire] Ibn Isḥāq said: ʿAbdullāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me from his father, who said: I was told that the Messenger of Allah ﷺ said: I saw ʿAmr b. Luḥayy dragging his intestines in the Fire, and I asked him about the people between me and him, and he said: They have perished. Ibn Isḥāq said: Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī narrated to me that Abū Ṣāliḥ al-Sammān narrated to him that he heard Abū Hurayrah — Ibn Hishām said: the name of Abū Hurayrah is ʿAbdullāh b. ʿĀmir, and it is said his name is ʿAbd al-Raḥmān b. Ṣakhr — say: I heard the Messenger of Allah ﷺ say to Aktham b. al-Jawn al-Khuzāʿī: O Aktham, I saw ʿAmr b. Luḥayy b. Qamaʿah b. Khindif dragging his intestines in the Fire, and I have never seen a man more resembling another man than you resemble him, nor him resemble you. Aktham said: Perhaps his resemblance will harm me, O Messenger of Allah? He said: No, you are a believer and he is a disbeliever. He was the first to change the religion of Ismāʿīl, so he set up idols, slit the ear of the baḥīrah, let loose the sāʾibah, joined the waṣīlah, and protected the ḥāmī.

87. Sirat Ibn Hisham 87No grade recorded

    [ جَلَبُ الْأَصْنَامِ مِنْ الشَّامِ إلَى مَكَّةَ ] قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ عَمْرَو بْنَ لُحَيٍّ خَرَجَ مِنْ مَكَّةَ إلَى الشَّامِ فِي بَعْضِ أُمُورِهِ، فَلَمَّا قَدِمَ مَآبَ مِنْ أَرْضِ الْبَلْقَاءِ، وَبِهَا يَوْمَئِذٍ الْعَمَالِيقُ - وَهُمْ وَلَدُ عِمْلَاقٍ. وَيُقَالُ عِمْلِيقُ بْنُ لَاوِذْ بْنِ سَامَ بْنِ نُوحٍ - رَآهُمْ يَعْبُدُونَ الْأَصْنَامَ، فَقَالَ لَهُمْ: مَا هَذِهِ الْأَصْنَامُ الَّتِي أَرَاكُمْ تَعْبُدُونَ ؟ قَالُوا لَهُ: هَذِهِ أَصْنَامٌ نَعْبُدُهَا، فَنَسْتَمْطِرُهَا فَتُمْطِرُنَا، ونَسْتَنْصِرُهَا فَتَنْصُرُنَا، فَقَالَ لَهُمْ: أَفَلَا تُعْطُونَنِي مِنْهَا صَنَمًا، فَأَسِيرَ بِهِ إلَى أَرْضِ الْعَرَبِ، فَيَعْبُدُوهُ ؟ فَأَعْطَوْهُ صَنَمًا يُقَالُ لَهُ هُبَلُ، فَقَدِمَ بِهِ مَكَّةَ، فَنَصَبَهُ وَأَمَرَ النَّاسَ بِعِبَادَتِهِ وَتَعْظِيمِهِ

    ✧ [The bringing of idols from Syria to Makkah] Ibn Hishām said: Some of the people of knowledge related to me that ʿAmr b. Luḥayy went out from Makkah to Syria on some of his business. When he arrived at Maʾāb in the land of al-Balqāʾ—where at that time were the ʿAmālīq, who are the offspring of ʿImlāq, and it is said ʿImlīq b. Lāwadh b. Sām b. Nūḥ—he saw them worshipping idols. He said to them: What are these idols that I see you worshipping? They said to him: These are idols that we worship; we seek rain from them and they give us rain, and we seek victory from them and they give us victory. He said to them: Will you not give me one of them as an idol, so that I may travel with it to the land of the Arabs and they may worship it? So they gave him an idol called Hubal. He arrived with it in Makkah, set it up, and commanded the people to worship and venerate it.

88. Sirat Ibn Hisham 88No grade recorded

    [ أَوَّلُ عِبَادَةِ الْحِجَارَةِ كَانَتْ فِي بَنِي إسْمَاعِيلَ ] قَالَ ابْنُ إسْحَاقَ: وَيَزْعُمُونَ أَنَّ أَوَّلَ مَا كَانَتْ عِبَادَةُ الْحِجَارَةِ فِي بَنِي إسْمَاعِيلَ، أَنَّهُ كَانَ لَا يَظْعَنُ مِنْ مَكَّةَ ظَاعِنٌ مِنْهُمْ، حِينَ ضَاقَتْ عَلَيْهِمْ، وَالْتَمَسُوا الفَسَحَ فِي الْبِلَادِ، إلَّا حَمَلَ مَعَهُ حَجَرًا مِنْ حِجَارَةِ الْحَرَمِ تَعْظِيمًا لِلْحَرَمِ، فَحَيْثُمَا نَزَلُوا وَضَعُوهُ فَطَافُوا بِهِ كَطَوَافِهِمْ بِالْكَعْبَةِ، حَتَّى سَلَخَ ذَلِكَ بِهِمْ إلَى أَنْ كَانُوا يَعْبُدُونَ مَا اسْتَحْسَنُوا مِنْ الْحِجَارَةِ، وَأَعْجَبَهُمْ؛ حَتَّى خَلَفَ الْخُلُوفُ، وَنَسُوا مَا كَانُوا عَلَيْهِ، وَاسْتَبْدَلُوا بِدِينِ إبْرَاهِيمَ وَإِسْمَاعِيلَ غَيْرَهُ، فَعَبَدُوا الْأَوْثَانَ، وَصَارُوا إلَى مَا كَانَتْ عَلَيْهِ الْأُمَمُ قَبْلَهُمْ مِنْ الضَّلَالَاتِ؛ وَفِيهِمْ عَلَى ذَلِكَ بَقَايَا مِنْ عَهْدِ إبْرَاهِيمَ يَتَمَسَّكُونَ بِهَا، مِنْ تَعْظِيمِ الْبَيْتِ، وَالطَّوَافِ بِهِ، وَالْحَجِّ وَالْعُمْرَةِ، وَالْوُقُوفِ عَلَى عَرَفَةَ وَالْمُزْدَلِفَةِ، وَهَدْيِ الْبُدْنِ، وَالْإِهْلَالِ بِالْحَجِّ وَالْعُمْرَةِ، مَعَ إدْخَالِهِمْ فِيهِ مَا لَيْسَ مِنْهُ. فَكَانَتْ كِنَانَةُ وَقُرَيْشٌ إذَا أَهَلُّوا قَالُوا: لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ، إلَّا شَرِيكٌ هُوَ لَكَ، تَمْلِكُهُ وَمَا مَلَكَ. فَيُوَحِّدُونَهُ بِالتَّلْبِيَةِ، ثُمَّ يُدْخِلُونَ مَعَهُ أَصْنَامَهُمْ، وَيَجْعَلُونَ مِلْكَهَا بِيَدِهِ. يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى لِمُحَمَّدِ ﷺ: وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ أَيْ مَا يُوَحِّدُونَنِي لِمَعْرِفَةِ حَقِّي إلَّا جَعَلُوا مَعِي شَرِيكًا مِنْ خَلْقِي

    ✧ [The first worship of stones was among the Banū Ismāʿīl] Ibn Isḥāq said: They assert that the first worship of stones among the Banū Ismāʿīl was that no one of them departed from Makkah, when it became constricted for them and they sought spaciousness in the lands, without carrying with him a stone from the stones of the Ḥaram out of veneration for the Ḥaram. Wherever they encamped they would set it down and circumambulate it as they circumambulated the Kaʿbah, until that led them on to the point that they worshipped whatever stones they deemed excellent and were pleased with, until the generations succeeded and they forgot what they had been upon and replaced the religion of Ibrāhīm and Ismāʿīl with other than it. So they worshipped idols and came to the errors that the nations before them had been upon. Yet among them, despite that, there remained remnants of the covenant of Ibrāhīm to which they clung: veneration of the House, circumambulation of it, the ḥajj and the ʿumrah, standing at ʿArafah and Muzdalifah, offering the sacrificial camels, and the talbiyah for the ḥajj and the ʿumrah, while introducing into it what did not belong to it. Kinānah and Quraysh, when they made the talbiyah, would say: “Labbayka Allāhumma labbayk; labbayka lā sharīka laka, illā sharīkan huwa laka; tamlikuhu wa mā malak.” So they would declare His oneness in the talbiyah, then they would bring their idols alongside Him and place the ownership of them in His hand. Allah, blessed and exalted, says to Muḥammad ﷺ: And most of them do not believe in Allah without associating others with Him, meaning they do not affirm My oneness, acknowledging My right, except that they set up with Me a partner from among My creation.

89. Sirat Ibn Hisham 89No grade recorded

    [ الْأَصْنَامُ عِنْدَ قَوْمِ نُوحٍ ] وَقَدْ كَانَتْ لِقَوْمِ نُوحٍ أَصْنَامٌ قَدْ عَكَفُوا عَلَيْهَا، قَصَّ اللَّهُ تَبَارَكَ وَتَعَالَى خَبَرَهَا عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا وَقَدْ أَضَلُّوا كَثِيرًا [ الْقَبَائِلُ وَأَصْنَامُهَا، وَشَيْءٌ عَنْهَا ] فَكَانَ الَّذِينَ اتَّخَذُوا تَلِكَ الْأَصْنَامَ مِنْ وَلَدِ إسْمَاعِيلَ وَغَيْرِهِمْ وَسَمَّوْا بِأَسْمَائِهِمْ حِينَ فَارَقُوا دِينَ إسْمَاعِيلَ: هُذَيْلَ بْنَ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ، اتَّخَذُوا سُوَاعًا، فَكَانَ لَهُمْ بُرْهَاطُ. وَكَلْبُ بْنُ وَبْرَةَ مِنْ قُضَاعَةَ، اتَّخَذُوا وَدًّا بِدَوْمَةِ الْجَنْدَلِ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ الْأَنْصَارِيُّ:: وَنَنْسَى اللَّاتَ وَالْعُزَّى وَوَدَّا وَنَسْلُبُهَا الْقَلَائِدَ وَالشُّنُوفَا قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ

    ✧ [The idols among the people of Nūḥ] The people of Nūḥ had idols to which they devoted themselves. Allah, Blessed and Exalted, related their story to the Messenger of Allah ﷺ and said: "And they said, 'Do not abandon your gods, and do not abandon Wadd, nor Suwāʿ, nor Yaghūth, Yaʿūq, and Nasr.' And they have led many astray." [The tribes and their idols, and something about them] Those who adopted these idols from the descendants of Ismāʿīl and others, and named them after them when they abandoned the religion of Ismāʿīl, were: Hudhayl b. Mudrikah b. Ilyās b. Muḍar, who adopted Suwāʿ, and it was at Burhāṭ. And Kalb b. Wabrah, of Quḍāʿah, who adopted Wadd at Dūmat al-Jandal. Ibn Isḥāq said: Kaʿb b. Mālik al-Anṣārī said: "We will forget al-Lāt, al-ʿUzzā, and Wadd, and strip them of their necklaces and earrings." Ibn Hishām said: This verse is in a poem of his which I shall mention in its proper place, if Allah wills.

90. Sirat Ibn Hisham 90No grade recorded

    [ رَأْيُ ابْنِ هِشَامٍ فِي نَسَبِ كَلْبِ بْنِ وَبْرَةَ ] قَالَ ابْنُ هِشَامٍ: وَكَلْبُ بْنُ وَبْرَةَ بْنِ تَغْلِبَ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ

    ✧ [Ibn Hishām's view on the lineage of Kalb b. Wabarah] Ibn Hishām said: Kalb b. Wabarah b. Taghlib b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah.

91. Sirat Ibn Hisham 91No grade recorded

    [ يَغُوثُ وَعَبَدَتُهُ ] قَالَ ابْنُ إسْحَاقَ: وَأَنْعُمُ مِنْ طَيِّئٍ، وَأَهْلُ جُرَشَ مِنْ مَذْحِجَ اتَّخَذُوا يَغُوثَ بِجُرَشَ. [ رَأْيُ ابْنِ هِشَامٍ فِي أَنْعُمَ، وَفِي نَسَبِ طَيِّئٍ ] قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: أَنْعُمُ. وَطَيِّئُ ابْنُ أُدَدَ بْنِ مَالِكٍ، وَمَالِكٌ: مَذْحِجُ بْنُ أُدَدَ، وَيُقَالُ: طَيِّئُ بْنُ أُدَدَ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ

    ✧ [Yaghūth and its worshippers] Ibn Isḥāq said: And Anʿum of Ṭayyiʾ, and the people of Jurash of Madhḥij, took Yaghūth at Jurash. [Ibn Hishām's view on Anʿum, and on the lineage of Ṭayyiʾ] Ibn Hishām said: And it is said: Anʿum. And Ṭayyiʾ b. Udad b. Mālik, and Mālik is Madhḥij b. Udad, and it is said: Ṭayyiʾ b. Udad b. Zayd b. Kahlān b. Sabaʾ.

92. Sirat Ibn Hisham 92No grade recorded

    [ يَعُوقُ وَعَبَدَتُهُ ] قَالَ ابْنُ إسْحَاقَ: وَخَيْوَانُ بَطْنٌ مِنْ هَمْدَانَ، اتَّخَذُوا يَعُوقَ بِأَرْضِ هَمْدَانَ مِنْ أَرْضِ الْيَمَنِ. قَالَ ابْنُ هِشَامٍ: وَقَالَ مَالِكُ بْنُ نَمَطٍ الْهَمْدَانِيُّ:: يَرِيشُ اللَّهُ فِي الدُّنْيَا وَيَبْرِي وَلَا يَبْرِي يَعُوقُ وَلَا يَرِيشُ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ

    ✧ [Yaʿūq and its worshippers] Ibn Isḥāq said: Khaywān is a sub-tribe of Hamdān; they adopted Yaʿūq in the land of Hamdān in the land of Yemen. Ibn Hishām said: Mālik b. Namaṭ al-Hamdānī said: "God feathers in this world and clips; neither does Yaʿūq clip nor feather." This verse is among verses of his.

93. Sirat Ibn Hisham 93No grade recorded

    [ هَمْدَانُ وَنَسَبُهُ ] قَالَ ابْنُ هِشَامٍ: اسْمُ هَمْدَانَ: أَوْسَلَةُ بْنُ مَالِكِ بْنِ زَيْدِ بْنِ رَبِيعَةَ بْنِ أَوْسَلَةَ بْنِ الْخِيَارِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ، وَيُقَالُ: أَوْسَلَةُ بْنُ زَيْدِ بْنِ أَوْسَلَةَ بْنِ الْخِيَارِ. وَيُقَالُ: هَمْدَانُ بْنُ أَوْسَلَةَ بْنِ رَبِيعَةَ بْنِ مَالِكِ بْنِ الْخِيَارِ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ

    ✧ [Hamdān and his genealogy] Ibn Hishām said: The name of Hamdān is Awsala b. Mālik b. Zayd b. Rabīʿa b. Awsala b. al-Khiyār b. Mālik b. Zayd b. Kahlān b. Sabaʾ. It is also said: Awsala b. Zayd b. Awsala b. al-Khiyār. And it is said: Hamdān b. Awsala b. Rabīʿa b. Mālik b. al-Khiyār b. Mālik b. Zayd b. Kahlān b. Sabaʾ.

94. Sirat Ibn Hisham 94No grade recorded

    [ نَسْرٌ وَعَبَدَتُهُ ] قَالَ ابْنُ إسْحَاقَ: وَذُو الْكُلَاعِ مِنْ حِمْيَرَ، اتَّخَذُوا نَسْرًا بِأَرْضِ حِمْيَرَ

    ✧ [ Nasr and its worshippers ] Ibn Isḥāq said: And Dhū al-Kulāʿ of Ḥimyar, they took Nasr as a god in the land of Ḥimyar.

95. Sirat Ibn Hisham 95No grade recorded

    [ عُمْيَانِسُ وَعَبَدَتُهُ ] وَكَانَ لِخَوْلَانَ صَنَمٌ يُقَالُ لَهُ عُمْيَانِسُ بِأَرْضِ خَوْلَانَ، يَقْسِمُونَ لَهُ مِنْ أَنْعَامِهِمْ وَحُرُوثِهِمْ قَسْمًا بَيْنَهُ وَبَيْنَ اللَّهِ بِزَعَمِهِمْ، فَمَا دَخَلَ فِي حَقِّ عُمْيَانِسَ مِنْ حَقِّ اللَّهِ تَعَالَى الَّذِي سَمَّوْهُ لَهُ تَرَكُوهُ لَهُ، وَمَا دَخَلَ فِي حَقِّ اللَّهِ تَعَالَى مِنْ حَقِّ عُمْيَانِسَ رَدُّوهُ عَلَيْهِ. وَهُمْ بَطْنٌ مِنْ خَوْلَانَ، يُقَالُ لَهُمْ الْأَدِيمُ، وَفِيهِمْ أَنَزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى فِيمَا يَذْكُرُونَ: وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَائِنَا فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَائِهِمْ سَاءَ مَا يَحْكُمُونَ

    ✧ [ ʿUmyānis and its worship ] The Khawlān had an idol called ʿUmyānis in the land of Khawlān. They would apportion to it a share of their cattle and their crops, a share between it and God, as they claimed. Whatever of God's share—exalted is He—that they had designated for Him entered into the right of ʿUmyānis, they left it for it; and whatever of ʿUmyānis's share entered into the right of God—exalted is He—they returned it to it. They are a clan of Khawlān called al-Adīm. Concerning them, God—blessed and exalted is He—sent down, as they mention: "And they assign to God a portion of the crops and cattle He has created, and say, 'This is for God,' as they claim, 'and this is for our partners.' But what is for their partners does not reach God, while what is for God does reach their partners. Evil is what they judge."

96. Sirat Ibn Hisham 96No grade recorded

    [ نَسَبُ خَوْلَانَ ] قَالَ ابْنُ هِشَامٍ: خَوْلَانُ بْنُ عَمْرِو بْنِ الْحَافِ بْنِ قُضَاعَةَ؛ وَيُقَالُ: خَوْلَانُ بْنُ عَمْرِو بْنِ مُرَّةَ بْنِ أُدَدَ بْنِ زَيْدِ بْنِ مِهْسَعَ بْنِ عَمْرِو بْنِ عَرِيبِ بْنِ زَيْدِ بْنِ كَهْلَانَ بْنِ سَبَأٍ، وَيُقَالُ: خَوْلَانُ بْنُ عَمْرِو بْنِ سَعْدِ الْعَشِيرَةِ بْنِ مَذْحِجَ

    ✧ [The genealogy of Khawlān] Ibn Hishām said: Khawlān b. ʿAmr b. al-Ḥāf b. Quḍāʿah; and it is said: Khawlān b. ʿAmr b. Murrah b. Udad b. Zayd b. Mihsaʿ b. ʿAmr b. ʿArīb b. Zayd b. Kahlān b. Sabaʾ; and it is said: Khawlān b. ʿAmr b. Saʿd al-ʿAshīrah b. Madhḥij.

97. Sirat Ibn Hisham 97No grade recorded

    [ سَعْدٌ وَعَبَدَتُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ لِبَنِي مِلْكَانَ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ صَنَمٌ، يُقَالُ لَهُ سَعْدٌ، صَخْرَةٌ بِفَلَاةِ مِنْ أَرْضِهِمْ طَوِيلَةٌ. فَأَقْبَلَ رَجُلٌ مِنْ بَنِي مِلْكَانَ بِإِبِلِ لَهُ مُؤَبَّلَةٌ لِيَقِفَهَا عَلَيْهِ، الْتِمَاسَ بَرَكَتِهِ، فِيمَا يَزْعُمُ؛ فَلَمَّا رَأَتْهُ الْإِبِلُ، وَكَانَتْ مَرْعِيَّةً لَا تُرْكَبُ، وَكَانَ يُهْرَاقُ عَلَيْهِ الدِّمَاءُ، نَفَرَتْ مِنْهُ، فَذَهَبَتْ فِي كُلِّ وَجْهٍ، وَغَضِبَ رَبُّهَا الْمِلْكَانِيُّ، فَأَخَذَ حَجَرًا فَرَمَاهُ بِهِ، ثُمَّ قَالَ: لَا بَارَكَ اللَّهُ فِيكَ، نَفَّرْتَ عَلَيَّ إبِلِي، ثُمَّ خَرَجَ فِي طَلَبِهَا حَتَّى جَمَعَهَا، فَلَمَّا اجْتَمَعَتْ لَهُ قَالَ:: أَتَيْنَا إلَى سَعْدٍ لِيَجْمَعَ شَمْلَنَا فَشَتَّتَنَا سَعْدٌ فَلَا نَحْنُ مِنْ سَعْدِ وَهَلْ سَعْدُ إلَّا صَخْرَةٌ بِتَنُوفَةٍ مِنْ الْأَرْضِ لَا تَدْعُو لِغَيٍّ وَلَا رُشْدٍ

    ✧ Ibn Isḥāq said: The Banū Milkān b. Kinānah b. Khuzaymah b. Mudrikah b. Ilyās b. Muḍar had an idol called Saʿd, a tall rock in a desert tract of their land. A man of the Banū Milkān came with camels of his that were untrained for riding [muʾabbala] to make them stand before it, seeking its blessing, as he claimed. When the camels saw it—they had been pastured and not ridden, and blood used to be poured over it—they shied away from it and went off in every direction. Their owner, the Milkānī, became angry, took a stone, and threw it at the idol, then said: “May God not bless you! You have frightened my camels away from me.” Then he went out in search of them until he gathered them together. When they were gathered for him, he said: We came to Saʿd that he might unite us, But Saʿd dispersed us, so we are not of Saʿd. Is Saʿd anything but a rock in a desert waste Of the earth, not calling to error or to right?

98. Sirat Ibn Hisham 98No grade recorded

    [ صَنَمُ دَوْسٍ ] وَكَانَ فِي دَوْسٍ صَنَمٌ لِعَمْرِو بْنِ حُمَمَةَ الدَّوْسِيِّ. قَالَ ابْنُ هِشَامٍ: سَأَذْكُرُ حَدِيثَهُ فِي مَوْضِعِهِ إنْ شَاءَ اللَّهُ. [ نَسَبُ دَوْسٍ ] وَدَوْسُ بْنُ عُدْثَانَ بْنِ عَبْدِ اللَّهِ بْنِ زَهْرَانَ بْنِ كَعْبِ بْنِ الْحَارِثِ بْنِ كَعْبِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ الْأَسَدِ بْنِ الْغَوْثِ. وَيُقَالُ: دَوْسُ بْنُ عَبْدِ اللَّهِ بْنِ زَهْرَانَ بْنِ الْأَسْدِ بْنِ الْغَوْثِ

    ✧ [The idol of Daws] And among Daws was an idol belonging to ʿAmr b. Ḥumamah al-Dawsī. Ibn Hishām said: I shall mention his account in its proper place, if God wills. [The lineage of Daws] And Daws b. ʿUdthān b. ʿAbd Allāh b. Zahrān b. Kaʿb b. al-Ḥārith b. Kaʿb b. ʿAbd Allāh b. Mālik b. Naṣr b. al-Asad b. al-Ghawth. And it is said: Daws b. ʿAbd Allāh b. Zahrān b. al-Asad b. al-Ghawth.

99. Sirat Ibn Hisham 99No grade recorded

    [ هُبَلُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ قُرَيْشٌ قَدْ اتَّخَذَتْ صَنَمًا عَلَى بِئْرٍ فِي جَوْفِ الْكَعْبَةِ يُقَالُ لَهُ: هُبَلُ. قَالَ ابْنُ هِشَامٍ: سَأَذْكُرُ حَدِيثَهُ إنْ شَاءَ اللَّهُ فِي مَوْضِعِهِ

    ✧ [Hubal] Ibn Isḥāq said: Quraysh had taken an idol at a well in the interior of the Kaʿbah called Hubal. Ibn Hishām said: I shall mention its account, God willing, in its place.

100. Sirat Ibn Hisham 100No grade recorded

     [ إسَافٌ وَنَائِلَةٌ، وَحَدِيثُ عَائِشَةَ عَنْهُمَا ] قَالَ ابْنُ إسْحَاقَ: اتَّخَذُوا إسَافًا وَنَائِلَةً، عَلَى مَوْضِعِ زَمْزَمَ يَنْحَرُونَ عِنْدَهُمَا، وَكَانَ إسَافٌ وَنَائِلَةٌ رَجُلًا وَامْرَأَةً مِنْ جُرْهُمٍ - هُوَ إسَافُ بْنُ بَغْيٍ، وَنَائِلَةُ بِنْتُ دِيكٍ - فَوَقَعَ إسَافٌ عَلَى نَائِلَةٍ فِي الْكَعْبَةِ، فَمَسَخَهُمَا اللَّهُ حَجَرَيْنِ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ بْنِ سَعْدِ بْنِ زُرَارَةَ أَنَّهَا قَالَتْ: سَمِعْتُ عَائِشَةَ ؓ تَقُولُ: مَا زِلْنَا نَسْمَعُ أَنَّ إسَافًا وَنَائِلَةً كَانَا رَجُلًا وَامْرَأَةً مِنْ جُرْهُمٍ، أَحْدَثَا فِي الْكَعْبَةِ، فَمَسَخَهُمَا اللَّهُ تَعَالَى حَجَرَيْنِ. وَاَللَّهُ أَعْلَمُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو طَالِبٍ:: وَحَيْثُ يُنِيخُ الْأَشْعَرُونَ رِكَابَهُمْ بِمُفْضَى السُّيُولِ مِنْ إسَافٍ وَنَائِلِ قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ تَعَالَى

     ✧ [Isāf and Nāʾilah, and the ḥadīth of ʿĀʾishah about them] Ibn Isḥāq said: They adopted Isāf and Nāʾilah at the site of Zamzam, slaughtering sacrifices beside them. Isāf and Nāʾilah were a man and a woman of Jurhum — he was Isāf b. Baghy, and she was Nāʾilah bt. Dīk. Isāf had intercourse with Nāʾilah inside the Kaʿbah, so God turned them into two stones. Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm reported to me, from ʿAmrah bt. ʿAbd al-Raḥmān b. Saʿd b. Zurārah, that she said: I heard ʿĀʾishah ؓ say: We kept hearing that Isāf and Nāʾilah were a man and a woman of Jurhum who committed an offense inside the Kaʿbah, so God (exalted is He) turned them into two stones. And God knows best. Ibn Isḥāq said: Abū Ṭālib said: And where the Ashʿarūn make their camels kneel at the outflow of the torrents from Isāf and Nāʾil Ibn Hishām said: This verse is in a qaṣīdah of his that I shall mention in its proper place, if God (exalted is He) wills.

101. Sirat Ibn Hisham 101No grade recorded

     [ مَا كَانَ يَفْعَلُهُ الْعَرَبُ مَعَ الْأَصْنَامِ ] قَالَ ابْنُ إسْحَاقَ: وَاِتَّخَذَ أَهْلُ كُلِّ دَارٍ فِي دَارِهِمْ صَنَمًا يَعْبُدُونَهُ، فَإِذَا أَرَادَ الرَّجُلُ مِنْهُمْ سَفَرًا تَمَسَّحَ بِهِ حِينَ يَرْكَبُ، فَكَانَ ذَلِكَ آخِرَ مَا يَصْنَعُ حِينَ يَتَوَجَّهُ إلَى سَفَرِهِ، وَإِذَا قَدِمَ مِنْ سَفَرِهِ تَمَسَّحَ بِهِ فَكَانَ ذَلِكَ أَوَّلَ مَا يَبْدَأُ بِهِ قَبْلَ أَنْ يَدْخُلَ عَلَى أَهْلِهِ فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ مُحَمَّدًا ﷺ بِالتَّوْحِيدِ، قَالَتْ قُرَيْشٌ: أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا إِنَّ هَذَا لَشَيْءٌ عُجَابٌ وَكَانَتْ الْعَرَبُ قَدْ اتَّخَذَتْ مَعَ الْكَعْبَةِ طَوَاغِيتَ وَهِيَ بُيُوتٌ تُعَظِّمُهَا كَتَعْظِيمِ الْكَعْبَةِ، لَهَا سَدَنَةٌ وَحُجَّابٌ، وَتُهْدِي لَهَا كَمَا تُهْدِي لِلْكَعْبَةِ، وَتَطُوفُ بِهِ كَطَوَافِهَا بِهَا، وَتَنْحَرُ عِنْدَهَا. وَهَى تَعْرِفُ فَضْلَ الْكَعْبَةِ عَلَيْهَا، لِأَنَّهَا كَانَتْ قَدْ عَرَفَتْ أَنَّهَا بَيْتُ إبْرَاهِيمَ الْخَلِيلِ وَمَسْجِدُهُ

     ✧ [ What the Arabs used to do with the idols ] Ibn Isḥāq said: The people of every house took an idol in their house to worship. When a man among them wanted to travel, he would wipe himself on it when he mounted, and that was the last thing he did when setting out on his journey. When he returned from his journey, he would wipe himself on it, and that was the first thing he began with before entering upon his family. When Allah sent His Messenger Muḥammad ﷺ with monotheism, Quraysh said: “Has he made the gods one God? Indeed, this is a strange thing.” (38:5) The Arabs had taken, along with the Kaʿbah, ṭawāghīt, which were houses they venerated like the veneration of the Kaʿbah. They had custodians and doorkeepers, and they offered gifts to them as they offered gifts to the Kaʿbah, and they circumambulated them as they circumambulated it, and they sacrificed at them. They recognized the excellence of the Kaʿbah over them, because they knew that it was the house of Ibrāhīm the Friend and his mosque.

102. Sirat Ibn Hisham 102No grade recorded

     [ الْعُزَّى وَسَدَنَتُهَا ] فَكَانَتْ لِقُرَيْشِ وَبَنِيَّ كِنَانَةَ الْعُزَّى بِنَخْلَةٍ، وَكَانَ سَدَنَتَهَا وَحُجَّابَهَا بَنُو شَيْبَانَ، مِنْ سُلَيْمٍ، حُلَفَاءِ بَنِي هَاشِمٍ. قَالَ ابْنُ هِشَامٍ: حُلَفَاءُ ( بَنِي ) أَبِي طَالِبٍ خَاصَّةً؛ وَسُلَيْمٌ: سُلَيْمُ بْنُ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ. قَالَ ابْنُ إسْحَاقَ: فَقَالَ شَاعِرٌ مِنْ الْعَرَبِ: لَقَدْ أُنْكِحَتْ أَسْمَاءُ رَأْسَ بُقَيْرَةٍ مِنْ الْأُدْمِ أَهْدَاهَا امْرُؤٌ مِنْ بَنِي غَنْمِ رَأَى قَدَعَا فِي عَيْنِهَا إذْ يَسُوقُهَا إلَى غَبْغَبِ الْعُزَّى فَوَسَّعَ فِي الْقَسْمِ وَكَذَلِكَ كَانُوا يَصْنَعُونَ إذَا نَحَرُوا هَدْيًا قَسَّمُوهُ فِي مَنْ حَضَرَهُمْ. وَالْغَبْغَبُ: الْمَنْحَرُ وَمِهْرَاقُ الدِّمَاءِ. قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ لِأَبِي خِرَاشٍ: الْهُذَلِيِّ، وَاسْمُهُ خُوَيْلِدُ بْنُ مُرَّةَ، فِي أَبْيَاتٍ لَهُ. [ مَعْنَى السَّدَنَةِ ] وَالسَّدَنَةُ: الَّذِينَ يَقُومُونَ بِأَمْرِ الْكَعْبَةِ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ:: فَلَا وَرَبِّ الْآمِنَاتِ الْقُطَّنِ بِمَحْبَسِ الْهَدْى وَبَيْتِ الْمَسْدَنِ وَهَذَانِ الْبَيْتَانِ فِي أُرْجُوزَةٍ لَهُ، وَسَأَذْكُرُ حَدِيثَهَا إنْ شَاءَ اللَّهُ تَعَالَى فِي مَوْضِعِهِ

     ✧ [ Al-ʿUzzā and its custodians ] Quraysh and Banū Kinānah had al-ʿUzzā at Nakhlah. Its custodians and guardians were Banū Shaybān, of Sulaym, allies of Banū Hāshim. Ibn Hishām said: allies of (Banū) Abī Ṭālib specifically; and Sulaym is Sulaym b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān. Ibn Isḥāq said: A poet of the Arabs said: Asmāʾ was indeed married to the head of a little cow, one of the dark ones, which a man of Banū Ghanm had offered as a gift. He saw a defect in her eye as he drove her to the slaughter-place of al-ʿUzzā, and so he gave generously in the division. Thus they used to do: when they slaughtered an offering, they divided it among those who attended them. Al-ghabghab means the place of slaughter and the place where blood is poured. Ibn Hishām said: These two verses are by Abū Khirāsh al-Hudhalī, whose name is Khuwaylid b. Murrah, in verses of his. [ The meaning of al-sadanah ] Al-sadanah are those who are in charge of the Kaʿbah. Ruʾbah b. al-ʿAjjāj said: So no, by the Lord of the secure sanctuaries, at the place where offerings are detained and the house of the sanctuary. These two verses are in a rajaz poem of his, and I shall mention its story, if God Almighty wills, in its proper place.

103. Sirat Ibn Hisham 103No grade recorded

     [ اللَّاتُ وَسَدَنَتُهَا ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ اللَّاتُ لِثَقِيفِ بِالطَّائِفِ، وَكَانَ سَدَنَتَهَا وَحُجَّابَهَا بَنُو مُعَتِّبٍ مِنْ ثَقِيفٍ. قَالَ ابْنُ هِشَامٍ: وَسَأَذْكُرُ حَدِيثَهَا إنْ شَاءَ اللَّهُ تَعَالَى فِي مَوْضِعِهِ

     ✧ [ Al-Lat and its custodians ] Ibn Ishaq said: Al-Lat belonged to Thaqif in al-Taʾif, and its custodians and doorkeepers were the Banu Muʿattib of Thaqif. Ibn Hisham said: I shall mention its account, if God Almighty wills, in its proper place.

104. Sirat Ibn Hisham 104No grade recorded

     [ مَنَاةُ وَسَدَنَتُهَا وَهَدْمُهَا ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ مَنَاةُ لِلْأَوْسِ وَالْخَزْرَجِ، وَمَنْ دَانَ بِدِينِهِمْ مِنْ أَهْلِ يَثْرِبَ، عَلَى سَاحِلِ الْبَحْرِ مِنْ نَاحِيَةِ الْمُشَلَّلِ بِقُدَيْدٍ. قَالَ ابْنُ هِشَامٍ: وَقَالَ الْكُمَيْتُ بْنُ زَيْدٍ أَحَدُ بَنِي أَسْدِ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ:: وَقَدْ آلَتْ قَبَائِلُ لَا تُوَلَّى مَنَاةَ ظُهُورَهَا مُتَحَرَّفِينَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ هِشَامٍ: فَبَعَثَ رَسُولُ اللَّهِ ﷺ إلَيْهَا أَبَا سُفْيَانَ بْنَ حَرْبٍ فَهَدَمَهَا. وَيُقَالُ: عَلِيُّ بْنُ أَبِي طَالِبٍ

     ✧ Manāt, her custodians, and her destruction Ibn Isḥāq said: Manāt belonged to the Aws and the Khazraj and to those of the people of Yathrib who followed their religion. It was on the seacoast in the direction of al-Mushallal at Qudayd. Ibn Hishām said: Al-Kumayt b. Zayd, one of the Banū Asad b. Khuzaymah b. Mudrikah, said: Tribes have sworn that they will never turn their backs to Manāt while they are withdrawing in war. This verse is from a poem of his. Ibn Hishām said: The Messenger of God ﷺ sent Abū Sufyān b. Ḥarb to her, and he destroyed her. It is also said: ʿAlī b. Abī Ṭālib.

105. Sirat Ibn Hisham 105No grade recorded

     [ ذُو الْخَلَصَةِ وَسَدَنَتُهُ وَهَدْمُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ ذُو الْخَلَصَةِ لِدَوْسٍ وَخَثْعَمَ وَبَجِيلَةَ، وَمَنْ كَانَ بِبِلَادِهِمْ مِنْ الْعَرَبِ بِتَبَالَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: ذُو الْخُلُصَةِ. قَالَ رَجُلٌ مِنْ الْعَرَبِ:: لَوْ كُنْتَ يَا ذَا الْخُلُصِ الْمَوْتُورَا مِثْلِي وَكَانَ شَيْخُكَ الْمَقْبُورَا لَمْ تَنْهَ عَنْ قَتْلِ الْعُدَاةِ زُورَا قَالَ: وَكَانَ أَبُوهُ قُتِلَ، فَأَرَادَ الطَّلَبَ بِثَأْرِهِ، فَأَتَى ذَا الْخَلَصَةِ، فَاسْتَقْسَمَ عِنْدَهُ بِالْأَزْلَامِ، فَخَرَجَ السَّهْمُ بِنَهْيِهِ عَنْ ذَلِكَ، فَقَالَ هَذِهِ الْأَبْيَاتَ. وَمِنْ النَّاسِ مَنْ يُنْحِلُهَا امْرَأَ الْقَيْسِ بْنِ حُجْرٍ الْكِنْدِيَّ. فَبَعَثَ إلَيْهِ رَسُولُ اللَّهِ ﷺ جَرِيرَ بْنَ عَبْدِ اللَّهِ الْبَجَلِيَّ فَهَدَمَهُ

     ✧ Dhu al-Khalasah, its custodians, and its destruction Ibn Ishaq said: Dhu al-Khalasah belonged to Daws, Khathʿam, and Bajilah, and those Arabs who were in their lands at Tabalah. Ibn Hisham said: It is also said “Dhu al-Khulusah.” A man from the Arabs said: If only you, O Dhu al-Khulus, the bereft of revenge, were like me, and your elder were the buried one, you would not forbid the killing of enemies falsely. He said: His father had been killed, so he wanted to seek his vengeance. He came to Dhu al-Khalasah and sought a decision there by the divining arrows. The arrow came out forbidding him from that, so he said these verses. Some people attribute them to Imruʾ al-Qays b. Hujr al-Kindi. The Messenger of God ﷺ sent Jarir b. ʿAbd Allah al-Bajali to it, and he destroyed it.

106. Sirat Ibn Hisham 106No grade recorded

     [ فِلْسٌ وَسَدَنَتُهُ وَهَدْمُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ فِلْسُ لِطَيِّئٍ وَمَنْ يَلِيهَا بِجَبَلَيْ طَيِّئٍ، يَعْنِي سَلْمَى وَأَجَأَ. قَالَ ابْنُ هِشَامٍ: فَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَ إلَيْهَا عَلِيَّ بْنَ أَبِي طَالِبٍ فَهَدَمَهَا، فَوَجَدَ فِيهَا سَيْفَيْنِ، يُقَالُ لِأَحَدِهِمَا: الرَّسُوبُ، وَلِلْآخِرِ: الْمِخْذَمُ. فَأَتَى بِهِمَا رَسُولَ اللَّهِ ﷺ فَوَهَبَهُمَا لَهُ، فَهُمَا سَيْفَا عَلِيٍّ ؓ. [ رِئَامٌ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ لِحِمْيَرَ وَأَهْلِ الْيَمَنِ بَيْتٌ بِصَنْعَاءَ يُقَالُ لَهُ: رِئَامٌ. قَالَ ابْنُ هِشَامٍ: قَدْ ذَكَرْتُ حَدِيثَهُ فِيمَا مَضَى

     ✧ [Fils, its custodians, and its destruction] Ibn Isḥāq said: Fils belonged to Ṭayyiʾ and those adjacent to it at the two mountains of Ṭayyiʾ, meaning Salmā and Ajaʾ. Ibn Hishām said: Some of the people of knowledge related to me that the Messenger of God ﷺ sent ʿAlī b. Abī Ṭālib to it, and he destroyed it. He found in it two swords, one of which was called al-Rasūb and the other al-Mikhdham. He brought them to the Messenger of God ﷺ, who gave them to him as a gift, and they are the two swords of ʿAlī ؓ. [Riʾām] Ibn Isḥāq said: Ḥimyar and the people of Yemen had a house in Ṣanʿāʾ called Riʾām. Ibn Hishām said: I have already mentioned its account earlier.

107. Sirat Ibn Hisham 107No grade recorded

     [ رُضَاءٌ وَسَدَنَتُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَتْ رُضَاءٌ بَيْتًا لِبَنِي رَبِيعَةَ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَلَهَا يَقُولُ المُسْتَوْغِرُ بْنُ رَبِيعَةَ بْنِ كَعْبِ بْنِ سَعْدٍ حِينَ هَدَمَهَا فِي الْإِسْلَامِ:: وَلَقَدْ شَدَدْتُ عَلَى رُضَاءٍ شَدَّةً فَتَرَكْتُهَا قَفْرًا بِقَاعِ أَسْحَمَا قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: فَتَرَكْتهَا قَفْرًا بِقَاعِ أَسْحَمَا عَنْ رَجُلٍ مِنْ بَنِي سَعْدٍ

     ✧ [Ruḍāʾ and its custodians] Ibn Isḥāq said: Ruḍāʾ was a house belonging to Banū Rabīʿah b. Kaʿb b. Saʿd b. Zayd Manāh b. Tamīm. About it al-Mustawghir b. Rabīʿah b. Kaʿb b. Saʿd said when he demolished it in Islam: “I fell upon Ruḍāʾ with a mighty onslaught and left it desolate upon the blackened plain.” Ibn Hishām said: His words “and left it desolate upon the blackened plain” are transmitted from a man of Banū Saʿd.

108. Sirat Ibn Hisham 108No grade recorded

     [ المُسْتَوْغِرُ وَعُمْرُهُ ] وَيُقَالُ: إنَّ الْمُسْتَوْغِرَ عُمِّرَ ثَلَاثَ ماِئَةِ سَنَةٍ وَثَلَاثِينَ سَنَةً، وَكَانَ أَطْوَلَ مُضَرَ كُلِّهَا عُمْرًا، وَهُوَ الَّذِي يَقُولُ:: وَلَقَدْ سَئِمْتُ مِنْ الْحَيَاةِ وَطُولِهَا وَعَمَرْتُ مِنْ عَدَدِ السِّنِينَ مِئِينَا مِئَةٌ حَدَتْهَا بَعْدَهَا مِائَتَانِ لِي وَازْدَدْتُ مِنْ عَدَدِ الشُّهُورِ سِنِينَا هَلْ مَا بَقِيَ إلَّا كَمَا قَدْ فَاتَنَا يَوْمٌ يَمُرُّ وَلَيْلَةٌ تَحْدُونَا وَبَعْضُ النَّاسِ يَرْوِي هَذِهِ الْأَبْيَاتَ لِزُهَيْرِ بْنِ جَنَابٍ الْكَلْبِيِّ

     ✧ [Al-Mustawghir and his age] And it is said that al-Mustawghir lived three hundred and thirty years, and he was the longest-lived of all of Muḍar, and he is the one who says: I have grown weary of life and its length, and I have lived from the number of years, hundreds— a hundred, then after it two hundred for me, and I have added to the number of months, years. Is what remains but as what has passed us— a day that passes and a night that drives us on? And some of the people narrate these verses as belonging to Zuhayr b. Janāb al-Kalbī.

109. Sirat Ibn Hisham 109No grade recorded

     [ ذُو الْكَعَبَاتِ وَسَدَنَتُهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ ذُو الْكَعَبَاتِ لِبَكْرِ وَتَغْلِبَ ابْنَيْ وَائِلٍ وَإِيَادٍ بِسَنْدَادٍ وَلَهُ يَقُولُ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: بَيْنَ الْخَوَرْنَقِ وَالسَّدِيرِ وَبَارِقٍ وَالْبَيْتِ ذِي الْكَعَبَاتِ مِنْ سَنْدَادِ قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ لِلْأَسْوَدِ بْنِ يَعْفُرَ النَّهْشَلِيِّ. نَهْشَلُ بْنُ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، فِي قَصِيدَةٍ لَهُ. وَأَنْشَدَنِيهِ أَبُو مُحْرِزٍ خَلَفٌ الْأَحْمَرُ:: أَهْلُ الْخَوَرْنَقِ وَالسَّدِيرِ وَبَارِقٍ وَالْبَيْتِ ذِي الشُّرُفَاتِ مِنْ سِنْدَادِ

     ✧ [Dhu al-Kaʿabat and its custodians] Ibn Isḥāq said: The Dhu al-Kaʿabat belonged to Bakr and Taghlib, the two sons of Wāʾil, and Iyād at Sindād. Concerning it, Aʿshā Banī Qays b. Thaʿlabah said: Between al-Khawarnaq and al-Sadīr and Bāriq, and the house of Dhu al-Kaʿabat from Sindād. Ibn Hishām said: This verse belongs to al-Aswad b. Yaʿfur al-Nahshalī—Nahshal b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm—in a poem of his. Abū Muḥriz Khalaf al-Aḥmar recited it to me: The people of al-Khawarnaq and al-Sadīr and Bāriq, and the house with the battlements from Sindād.

110. Sirat Ibn Hisham 110No grade recorded

     أَمْرُ الْبَحِيرَةِ وَالسَّائِبَةِ وَالْوَصِيلَةِ وَالْحَامِي [ رَأْيُ ابْنِ إِسْحَاقَ فِيهَا ] قَالَ ابْنُ إسْحَاقَ: فَأَمَّا الْبَحِيرَةُ فَهِيَ بِنْتُ السَّائِبَةِ، وَالسَّائِبَةُ: النَّاقَةُ إذَا تَابَعَتْ بَيْنَ عَشْرِ إنَاثٍ لَيْسَ بَيْنَهُنَّ ذَكَرٌ، سُيِّبَتْ فَلَمْ يُرْكَبْ ظَهْرُهَا، وَلَمْ يُجَزَّ وَبَرُهَا وَلَمْ يَشْرَبْ لَبَنَهَا إلَّا ضَيْفٌ؛ فَمَا نُتِجَتْ بَعْدَ ذَلِكَ مِنْ أُنْثَى شُقَّتْ أُذُنُهَا، ثُمَّ خُلِّيَ سَبِيلُهَا مَعَ أُمِّهَا فَلَمْ يُرْكَبْ ظَهْرُهَا، وَلَمْ يُجَزَّ وَبَرُهَا، وَلَمْ يَشْرَبْ لَبَنَهَا إلَّا ضَيْفٌ كَمَا فُعِلَ بِأُمِّهَا، فَهِيَ الْبَحِيرَةُ بِنْتُ السَّائِبَةِ. وَالْوَصِيلَةُ: الشَّاةُ إذَا أَتْأَمَتْ عَشْرَ إنَاثٍ مُتَتَابِعَاتٍ فِي خَمْسَةِ أَبْطُنٍ، لَيْسَ بَيْنَهُنَّ ذَكَرٌ، جُعِلَتْ وَصِيلَةً. قَالُوا: قَدْ وَصَلَتْ، فَكَانَ مَا وَلَدَتْ بَعْدَ ذَلِكَ لِلذُّكُورِ مِنْهُمْ دُونَ إنَاثِهِمْ، إلَّا أَنْ يَمُوتَ مِنْهَا شَيْءٌ فَيَشْتَرِكُوا فِي أَكْلِهِ، ذُكُورُهُمْ وَإِنَاثُهُمْ. [ رَأْيُ ابْنِ هِشَامٍ فِيهَا ] قَالَ ابْنُ هِشَامٍ: وَيَرْوِي: فَكَانَ مَا وَلَدَتْ بَعْدَ ذَلِكَ لِذُكُورِ بَنِيهِمْ دُونَ بَنَاتِهِمْ. قَالَ ابْنُ إسْحَاقَ: وَالْحَامِي: الْفَحْلُ إذَا نُتِجَ لَهُ عَشْرُ إنَاثٍ مُتَتَابِعَاتٍ لَيْسَ بَيْنَهُنَّ ذَكَرٌ، حُمِيَ ظَهْرُهُ فَلَمْ يُرْكَبْ، وَلَمْ يُجَزَّ وَبَرُهُ، وَخُلِّيَ فِي إبِلِهِ يَضْرِبُ فِيهَا، لَا يُنْتَفَعُ مِنْهُ بِغَيْرِ ذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَهَذَا ( كُلُّهُ ) عِنْدَ الْعَرَبِ عَلَى غَيْرِ هَذَا إلَّا الْحَامِي، فَإِنَّهُ عِنْدَهُمْ عَلَى مَا قَالَ ابْنُ إسْحَاقَ. فَالْبَحِيرَةُ عِنْدَهُمْ: النَّاقَةُ تُشَقُّ أُذُنُهَا فَلَا يُرْكَبُ ظَهْرُهَا، وَلَا يُجَزَّ وَبَرُهَا، وَلَا يَشْرَبُ لَبَنَهَا إلَّا ضَيْفٌ. أَوْ يُتَصَدَّقُ بِهِ، وَتُهْمَلُ لِآلِهَتِهِمْ. وَالسَّائِبَةُ: الَّتِي يَنْذِرُ الرَّجُلُ أَنْ يُسَيِّبَهَا إنْ بَرِئَ مِنْ مَرَضِهِ، أَوْ إنْ أَصَابَ أَمْرًا يَطْلُبُهُ. فَإِذَا كَانَ أَسَابَ نَاقَةً مِنْ إبِلِهِ أَوْ جَمَلًا لِبَعْضِ آلِهَتهمْ، فَسَابَتْ فَرَعَتْ لَا يُنْتَفَعُ بِهَا. وَالْوَصِيلَةُ: الَّتِي تَلِدُ أُمُّهَا اثْنَيْنِ فِي كُلِّ بَطْنٍ، فَيَجْعَلُ صَاحِبُهَا لِآلِهَتِهِ الْإِنَاثَ ( مِنْهَا ) وَلِنَفْسِهِ الذُّكُورُ مِنْهَا، فَتَلِدُهَا أُمُّهَا وَمَعَهَا ذَكَرٌ فِي بَطْنٍ، فَيَقُولُونَ: وَصَلَتْ أَخَاهَا. فَيُسَيَّبُ أَخُوهَا مَعَهَا فَلَا يُنْتَفَعُ بِهِ. قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي بِهِ يُونُسُ بْنُ حَبِيبٍ النَّحْوِيُّ وَغَيْرُهُ، رَوَى بَعْضٌ مَا لَمْ يَرْوِ بَعْضٌ.

     ✧ The matter of the baḥīrah, sāʾibah, waṣīlah, and ḥāmī [Ibn Isḥāq's view concerning them] Ibn Isḥāq said: As for the baḥīrah, it is the daughter of the sāʾibah. The sāʾibah is a she-camel that, when it has given birth to ten females in succession with no male among them, is let loose, so its back is not ridden, its wool is not sheared, and its milk is not drunk except by a guest. Whatever female it produces after that has its ear slit, then its way is left free with its mother, so its back is not ridden, its wool is not sheared, and its milk is not drunk except by a guest, just as was done with its mother. That is the baḥīrah, the daughter of the sāʾibah. The waṣīlah is a ewe that, when it has given birth to ten females in succession in five pregnancies with no male among them, is made a waṣīlah. They said, 'It has joined.' Then whatever it gave birth to after that belonged to their males and not to their females, unless something of it died, in which case they shared in eating it, their males and females. [Ibn Hishām's view concerning them] Ibn Hishām said: And it is narrated thus: 'Then whatever it gave birth to after that belonged to the males of their sons, not their daughters.' Ibn Isḥāq said: The ḥāmī is a stallion camel that, when ten females in succession have been produced for it with no male among them, its back is protected so it is not ridden, its wool is not sheared, and it is left free among its camels to mount them, with no other benefit taken from it. Ibn Hishām said: And all of this, among the Arabs, is otherwise, except for the ḥāmī, which among them is as Ibn Isḥāq said. The baḥīrah among them is a she-camel whose ear is slit, so its back is not ridden, its wool is not sheared, and its milk is not drunk except by a guest, or it is given as charity, and it is left untended for their deities. The sāʾibah is the one a man vows to let loose if he recovers from his illness, or if he obtains something he seeks. When he has let loose a she-camel from his camels or a male camel for some of their deities, it wanders and grazes, with no benefit taken from it. The waṣīlah is one whose mother gives birth to two in every pregnancy, so its owner assigns the females to his deities and keeps the males for himself. When its mother gives birth to it along with a male in one pregnancy, they say, 'It has joined its brother,' and its brother is let loose with it, with no benefit taken from him. Ibn Hishām said: Yūnus b. Ḥabīb al-Naḥwī and others narrated this to me; some of them narrated what others did not.

111. Sirat Ibn Hisham 111No grade recorded

     قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَعَثَ اللَّهُ تَبَارَكَ وَتَعَالَى رَسُولَهُ مُحَمَّدًا ﷺ أَنَزَلَ عَلَيْهِ: مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ وَأَنْزَلَ اللَّهُ تَعَالَى: وَقَالُوا مَا فِي بُطُونِ هَذِهِ الْأَنْعَامِ خَالِصَةٌ لِذُكُورِنَا وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا وَإِنْ يَكُنْ مَيْتَةً فَهُمْ فِيهِ شُرَكَاءُ سَيَجْزِيهِمْ وَصْفَهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ. وَأَنْزَلَ عَلَيْهِ: قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ وَأَنْزَلَ عَلَيْهِ: مِنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ أَمْ كُنْتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَذَا فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ.

     ✧ Ibn Isḥāq said: When God, blessed and exalted be He, sent His Messenger Muḥammad ﷺ, He revealed to him: “God has not ordained any baḥīrah, sāʾibah, waṣīlah, or ḥāmī; but those who disbelieve fabricate lies against God, and most of them do not understand.” And God, exalted be He, revealed: “And they say, 'What is in the bellies of these cattle is reserved for our males and forbidden to our wives; but if it is born dead, they are partners in it.' He will recompense them for their description. Indeed, He is Wise, Knowing.” And He revealed to him: “Say, 'Have you seen what God has sent down for you of provision, and you have made of it unlawful and lawful?' Say, 'Has God permitted you, or do you fabricate against God?'” And He revealed to him: “Of the sheep, two, and of the goats, two. Say, 'Has He forbidden the two males or the two females, or that which the wombs of the two females contain? Inform me with knowledge, if you are truthful.' And of the camels, two, and of the cattle, two. Say, 'Has He forbidden the two males or the two females, or that which the wombs of the two females contain? Or were you witnesses when God enjoined this upon you?' So who is more unjust than one who fabricates a lie against God to mislead people without knowledge? Indeed, God does not guide the wrongdoing people.”

112. Sirat Ibn Hisham 112No grade recorded

     [ الْبَحِيرَةُ وَالسَّائِبَةُ وَالْوَصِيلَةُ وَالْحَامِي لُغَةً ] قَالَ ابْنُ هِشَامٍ: قَالَ الشَّاعِرُ:: حَوْلُ الْوَصَائِلِ فِي شُرَيْفٍ حِقَّةٌ وَالْحَامِيَاتُ ظُهُورَهَا وَالسُّيَّبُ وَقَالَ تَمِيمُ بْنُ أُبَيِّ ( بْنِ ) مُقْبِلٍ أَحَدِ بَنِي عَامِرِ بْنِ صَعْصَعَةَ: فِيهِ مِنْ الْأَخْرَجِ الْمِرْبَاعِ قَرْقَرَةٌ هَدْرَ الدِّيَافِي وَسْطَ الْهَجْمَةِ الْبُحُرِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَجَمْعُ بَحِيرَةٍ: بَحَائِرُ وَبُحُرٌ. وَجَمْعُ وَصِيلَةٍ: وَصَائِلُ وَوُصَلٌ. وَجَمْعُ سَائِبَةٍ ( الْأَكْثَرُ ): سَوَائِبُ وَسُيَّبُ. وَجَمْعُ حَامٍ ( الْأَكْثَرُ ): حُوَّمٌ

     ✧ [al-baḥīrah, al-sāʾibah, al-waṣīlah, and al-ḥāmī linguistically] Ibn Hishām said: The poet said: Around the waṣāʾil in Shurayf are young she-camels in their third year, and the ḥāmiyāt, their backs, and the suyyab. Tamīm b. Ubayy (b.) Muqbil, one of the Banū ʿĀmir b. Ṣaʿṣaʿah, said: In it, from the al-akhraj al-mirbāʿ, is a gurgling, the cooing of the diyāfī amid the great herd of camels. This verse is in a qaṣīdah of his. The plural of baḥīrah is baḥāʾir and buḥur. The plural of waṣīlah is waṣāʾil and wuṣal. The most common plural of sāʾibah is sawāʾib and suyyab. The most common plural of ḥāmī is ḥuwwam.

113. Sirat Ibn Hisham 113No grade recorded

     عُدْنَا إلَى سِيَاقَةِ النَّسَبِ [ نَسَبُ خُزَاعَةَ ] قَالَ ابْنُ إسْحَاقَ: وَخُزَاعَةُ تَقُولُ: نَحْنُ بَنُو عَمْرِو بْنِ عَامِرٍ، مِنْ الْيَمَنِ. قَالَ ابْنُ هِشَامٍ: وَتَقُولُ خُزَاعَةُ: نَحْنُ بَنُو عَمْرِو بْنِ رَبِيعَةَ بْنِ حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ حَارِثَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ؛ وَخِنْدِفُ أُمُّهَا، فِيمَا حَدَّثَنِي أَبُو عُبَيْدَةَ وَغَيْرُهُ مِنْ أَهْلِ الْعِلْمِ. وَيُقَالُ خُزَاعَةُ: بَنُو حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرٍ، وَإِنَّمَا سُمِّيَتْ خُزَاعَةَ لِأَنَّهُمْ تَخَزَّعُوا مِنْ وَلَدِ عَمْرِو بْنِ عَامِرٍ، حِينَ أَقْبَلُوا مِنْ الْيَمَنِ يُرِيدُونَ الشَّامَ، فَنَزَلُوا بِمَرِّ الظَّهْرَانِ فَأَقَامُوا بِهَا. قَالَ عَوْنُ بْنُ أَيُّوبَ الْأَنْصَارِيُّ أَحَدُ بَنِي عَمْرِو بْنِ سَوَادِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ مِنْ الْخَزْرَجِ فِي الْإِسْلَامِ:: فَلَمَّا هَبَطْنَا بَطْنَ مُرٍّ تَخَزَّعَتْ خُزَاعَةُ مِنَّا فِي خُيُولٍ كَرَاكِرِ حَمَتْ كُلَّ وَادٍ مِنْ تِهَامَةَ وَاحْتَمَّتْ بِصُمِّ الْقَنَا وَالْمُرْهِفَاتِ الْبَوَاتِرِ وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. وَقَالَ أَبُو الْمُطَهَّرِ إسْمَاعِيلُ بْنُ رَافِعٍ الْأَنْصَارِيُّ، أَحَدُ بَنِي حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ: فَلَمَّا هَبَطْنَا بَطْنَ مَكَّةَ أَحْمَدَتْ خُزَاعَةُ دَارَ الْآكِلِ الْمُتَحَامِلِ فَحَلَّتْ أَكَارِيسَا وَشَتَّتْ قَنَابِلًا عَلَى كُلِّ حَيٍّ بَيْنَ نَجْدٍ وَسَاحِلِ نَفَوْا جُرْهُمًا عَنْ بَطْنِ مَكَّةَ وَاحْتَبَوْا بِعِزِّ خُزَاعِيٍّ شَدِيدِ الْكَوَاهِلِ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ، وَأَنَا إنْ شَاءَ اللَّهُ أَذْكُرُ نَفْيَهَا جُرْهُمًا فِي مَوْضِعِهِ.

     ✧ We return to the account of the genealogy [the genealogy of Khuzāʿah]. Ibn Isḥāq said: And Khuzāʿah say: We are the Banū ʿAmr b. ʿĀmir, from Yemen. Ibn Hishām said: And Khuzāʿah say: We are the Banū ʿAmr b. Rabīʿah b. Ḥārithah b. ʿAmr b. ʿĀmir b. Ḥārithah b. Imriʾ al-Qays b. Thaʿlabah b. Māzin b. al-Asd b. al-Ghawth; and Khindif is their mother, according to what Abū ʿUbaydah and other people of knowledge related to me. And it is said that Khuzāʿah are the Banū Ḥārithah b. ʿAmr b. ʿĀmir. They were only called Khuzāʿah because they broke away (takhazzaʿū) from the descendants of ʿAmr b. ʿĀmir when they came from Yemen, intending Syria, and they halted at Marr al-Ẓahrān and stayed there. ʿAwn b. Ayyūb al-Anṣārī, one of the Banū ʿAmr b. Sawād b. Ghanm b. Kaʿb b. Salamah of the Khazraj, said in Islam: When we descended into the hollow of Murr, Khuzāʿah broke away from us in troops of horses. They protected every valley of Tihāmah and fortified themselves with solid spearheads and sharp, cutting swords. These two verses are from a qaṣīdah of his. And Abū al-Muṭahhar Ismāʿīl b. Rāfiʿ al-Anṣārī, one of the Banū Ḥārithah b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws, said: When we descended into the hollow of Makkah, Khuzāʿah praised the abode of the eater who bears burdens. They halted in companies and dispersed groups among every tribe between Najd and the coast. They expelled Jurhum from the hollow of Makkah and took possession of the might of a Khuzāʿī with strong shoulders. Ibn Hishām said: These verses are from a qaṣīdah of his, and I, if God wills, will mention their expulsion of Jurhum in its proper place.

114. Sirat Ibn Hisham 114No grade recorded

     [ أَوْلَادُ مُدْرِكَةَ وَخُزَيْمَةَ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مُدْرِكَةُ بْنُ إلْيَاسَ رَجُلَيْنِ: خُزَيْمَةَ بْنَ مُدْرِكَةَ، وَهُذَيْلَ بْنَ مُدْرِكَةَ؛ وَأُمُّهُمَا امْرَأَةٌ مِنْ قُضَاعَةَ. فَوَلَدَ خُزَيْمَةُ بْنُ مُدْرِكَةَ أَرْبَعَةَ نَفَرٍ: كِنَانَةَ بْنَ خُزَيْمَةَ، وَأَسَدَ بْنَ خُزَيْمَةَ، وَأَسَدَةَ بْنَ خُزَيْمَةَ، وَالْهُونَ بْنَ خُزَيْمَةَ، فَأُمُّ كِنَانَةَ عُوَانَةُ بِنْتُ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ الْهَوْنُ بْنُ خُزَيْمَةَ

     ✧ [The children of Mudrikah and Khuzaymah] Ibn Isḥāq said: Mudrikah b. Ilyās begot two men: Khuzaymah b. Mudrikah and Hudhayl b. Mudrikah; their mother was a woman from Quḍāʿah. Khuzaymah b. Mudrikah begot four persons: Kinānah b. Khuzaymah, Asad b. Khuzaymah, Asadah b. Khuzaymah, and al-Hūn b. Khuzaymah. The mother of Kinānah was ʿAwānah bt. Saʿd b. Qays b. ʿAylān b. Muḍar. Ibn Hishām said: It is also said al-Hawn b. Khuzaymah.

115. Sirat Ibn Hisham 115No grade recorded

     [ أَوْلَادُ كِنَانَةَ وَأُمَّهَاتُهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ كِنَانَةُ بْنُ خُزَيْمَةَ أَرْبَعَةَ نَفَرٍ: النَّضَرَ بْنَ كِنَانَةَ، وَمَالِكَ بْنَ كِنَانَةَ، وَعَبْدَ مَنَاةَ بْنَ كِنَانَةَ، وَمِلْكَانَ بْنَ كِنَانَةَ. فَأُمُّ النَّضْرِ بَرَّةُ بِنْتُ مُرِّ بْنِ أَدِّ بْنِ طَابِخَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ، وَسَائِرُ بَنِيهِ لِامْرَأَةِ أُخْرَى. قَالَ ابْنُ هِشَامٍ: أُمُّ النَّضْرِ وَمَالِكٍ وَمِلْكَانَ: بَرَّةُ بِنْتُ مُرٍّ؛ وَأُمُّ عَبْدِ مَنَاةَ: هَالَةُ بِنْتُ سُوَيْدِ بْنِ الْغِطْرِيفِ مِنْ أَزْدِ شَنُوءَةَ. وَشَنُوءَةُ: عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَإِنَّمَا سُمُّوا شَنُوءَةَ، لِشَنَآنِ كَانَ بَيْنَهُمْ. والشَّنَآنُ: الْبُغْضُ. قَالَ ابْنُ هِشَامٍ: النَّضْرُ: قُرَيْشٌ، فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ. قَالَ جَرِيرُ بْنُ عَطِيَّةَ أَحَدُ بَنِي كُلَيْبِ بْنِ يَرْبُوعِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ تَمِيمِ بْنِ يَمْدَحُ هِشَامَ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ:: فَمَا الْأُمُّ الَّتِي وَلَدَتْ قُرَيْشًا بِمُقْرِفَةِ النَّجَّارِ وَلَا عَقِيمِ وَمَا قَرْمٌ بِأَنْجَبَ مِنْ أَبِيكُمْ وَمَا خَالٌ بِأَكْرَمَ مِنْ تَمِيمِ يَعْنِي بَرَّةَ بِنْتَ مُرٍّ أُخْتَ تَمِيمِ بْنِ مُرٍّ، أُمُّ النَّضْرِ. وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. وَيُقَالُ: فِهْرُ بْنُ مَالِكٍ: قُرَيْشٌ، فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ، وَإِنَّمَا سُمِّيَتْ قُرَيْشٌ قُرَيْشًا مِنْ التَّقَرُّشِ، وَالتَّقَرُّشُ: التِّجَارَةُ وَالِاكْتِسَابُ. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ:: قَدْ كَانَ يُغْنِيهِمْ عَنْ الشُّغُوشِ وَالْخَشْلِ مِنْ تَسَاقُطِ الْقُرُوشِ شَحْمٌ وَمَحْضٌ لَيْسَ بِالْمَغْشُوشِ قَالَ ابْنُ هِشَامٍ وَالشُّغُوشُ: قَمْحٌ، يُسَمَّى الشُّغُوشَ. وَالْخَشْلُ: رُءُوسُ الْخَلَاخِيلِ وَالْأَسْوِرَةِ وَنَحْوِهِ. وَالْقُرُوشُ: التِّجَارَةُ وَالِاكْتِسَابُ. يَقُولُ: قَدْ كَانَ يُغْنِيهِمْ عَنْ هَذَا شَحْمٌ وَمَحْضٌ. وَالْمَحْضُ: اللَّبَنُ الْحَلِيبُ الْخَالِصُ. وَهَذِهِ الْأَبْيَاتُ فِي أُرْجُوزَةٍ لَهُ. وَقَالَ أَبُو جِلْدَةَ الْيَشْكُرِيُّ، وَيَشْكُرُ بْنُ بَكْرِ بْنِ وَائِلٍ:: إخْوَةٌ قَرَشُوا الذُّنُوبَ عَلَيْنَا فِي حَدِيثٍ مِنْ عُمْرِنَا وَقَدِيمِ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَيُقَالُ: إنَّمَا سُمِّيَتْ قُرَيْشٌ قُرَيْشًا لِتَجَمُّعِهَا مِنْ بَعْدِ تَفَرُّقِهَا، وَيُقَالُ لِلتَّجَمُّعِ: التَّقَرُّشُ

     ✧ [ The children of Kinānah and their mothers ] Ibn Isḥāq said: Kinānah b. Khuzaymah begot four persons: al-Naḍr b. Kinānah, Mālik b. Kinānah, ʿAbd Manāh b. Kinānah, and Milkān b. Kinānah. The mother of al-Naḍr was Barrah bt. Murr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar, and the rest of his sons were by another woman. Ibn Hishām said: The mother of al-Naḍr, Mālik, and Milkān was Barrah bt. Murr; and the mother of ʿAbd Manāh was Hālah bt. Suwayd b. al-Ghiṭrīf of Azd Shanūʾah. Shanūʾah is ʿAbd Allāh b. Kaʿb b. ʿAbd Allāh b. Mālik b. Naṣr b. al-Asad b. al-Ghawth. They were named Shanūʾah because of a shanāʾ (hatred) that was among them. Al-shanaʾān means hatred. Ibn Hishām said: Al-Naḍr is Quraysh; whoever is of his progeny is a Qurashī, and whoever is not of his progeny is not a Qurashī. Jarīr b. ʿAṭiyyah, one of the Banū Kulayb b. Yarbūʿ b. Ḥanẓalah b. Mālik b. Zayd Manāh Tamīm b. Yamdaḥ, praised Hishām b. ʿAbd al-Malik b. Marwān, saying: What mother gave birth to Quraysh Is not of lowly lineage nor barren; No stallion is nobler than your father, And no maternal uncle is more generous than Tamīm. He means Barrah bt. Murr, the sister of Tamīm b. Murr, the mother of al-Naḍr. These two verses are in a qaṣīdah of his. It is also said: Fihr b. Mālik is Quraysh; whoever is of his progeny is a Qurashī, and whoever is not of his progeny is not a Qurashī. Quraysh was named Quraysh from taqarrush, and taqarrush means commerce and earning. Ruʾbah b. al-ʿAjjāj said: Fat and pure milk, unadulterated, Would suffice them against shughūsh and khashl From the falling of qurūsh. Ibn Hishām said: al-shughūsh is wheat, called shughūsh. Al-khashl are the heads of anklets and bracelets and the like. Al-qurūsh are commerce and earning. He says: fat and pure milk would suffice them instead of this. Al-maḥḍ is fresh, pure milk. These verses are in an urjūzah of his. Abū Jildah al-Yashkurī, of Yashkur b. Bakr b. Wāʾil, said: Brothers who accumulated sins against us In a tale of our life, ancient and old. This verse is among some verses of his. Ibn Isḥāq said: It is also said that Quraysh was named Quraysh because of its gathering together after its dispersion; gathering together is called taqarrush.

116. Sirat Ibn Hisham 116No grade recorded

     [ أَوْلَادُ النَّضْرِ وَأُمَّهَاتُهُمْ ] فَوَلَدَ النَّضْرُ بْنُ كِنَانَةَ رَجُلَيْنِ: مَالِكَ بْنَ النَّضْرِ، وَيَخْلُدَ بْنَ النَّضْرِ، فَأُمُّ مَالِكٍ: عَاتِكَةُ بِنْتُ عَدْوَانَ بْنِ عَمْرِو بْنِ قَيْسِ بْنِ عَيْلَانَ وَلَا أَدْرِي أَهِيَ أُمُّ يَخْلُدَ أَمْ لَا. قَالَ ابْنُ هِشَامٍ: وَالصَّلْتُ بْنُ النَّضْرِ - فِيمَا قَالَ أَبُو عَمْرٍو الْمَدَنِيُّ - وَأُمُّهُمْ جَمِيعًا بِنْتُ سَعْدِ بْنِ ظَرِبٍ الْعَدْوَانِيِّ. وَعَدْوَانُ بْنُ عَمْرِو بْنِ قَيْسِ بْنِ عَيْلَانَ. قَالَ كُثَيِّرُ بْنُ عَبْدِ الرَّحْمَنِ، وَهُوَ كُثَيِّرُ عَزَّةَ أَحَدُ بَنِي مُلَيْحِ بْنِ عَمْرٍو، مِنْ خُزَاعَةَ:: أَلَيْسَ أَبِي بِالصَّلْتِ أَمْ لَيْسَ إخْوَتِي لِكُلِّ هِجَانٍ مِنْ بَنِي النَّضْرِ أَزْهَرَا رَأَيْتُ ثِيَابَ الْعَصْبِ مُخْتَلِطَ السَّدَى بِنَّا وَبِهِمْ وَالْحَضْرَمِيَّ الْمُخَصَّرَا فَإِنْ لَمْ تَكُونُوا مِنْ بَنِي النَّضْرِ فَاتْرُكُوا أَرَاكًا بِأَذْنَابِ الْفَوَائِجِ أَخْضَرَا وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. وَاَلَّذِينَ يُعْزَوْنَ إلَى الصَّلْتِ بْنِ النَّضْرِ مِنْ خُزَاعَةَ، بَنُو مُلَيْحِ بْنِ عَمْرٍو، رَهْطُ كُثَيِّرِ عَزَّةَ. [ وَلَدُ مَالِكِ بْنِ النَّضْرِ وَأُمُّهُ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ مَالِكُ بْنُ النَّضْرِ فِهْرَ بْنَ مَالِكٍ، وَأُمُّهُ جَنْدَلَةُ بِنْتُ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ. قَالَ ابْنُ هِشَامٍ: وَلَيْسَ بِابْنِ مُضَاضٍ الْأَكْبَرِ

     ✧ [The children of al-Naḍr and their mothers] Al-Naḍr b. Kinānah begot two men: Mālik b. al-Naḍr and Yakhlud b. al-Naḍr. Mālik's mother was ʿĀtikah bt. ʿAdwān b. ʿAmr b. Qays b. ʿAylān, and I do not know whether she was also the mother of Yakhlud or not. Ibn Hishām said: And al-Ṣalt b. al-Naḍr—according to what Abū ʿAmr al-Madanī said—and their mother all together was the daughter of Saʿd b. Ẓarib al-ʿAdwānī. And ʿAdwān b. ʿAmr b. Qays b. ʿAylān. Kathīr b. ʿAbd al-Raḥmān, and he is Kathīr ʿAzzah, one of the Banū Mulayḥ b. ʿAmr, of Khuzāʿah, said: Is not my father al-Ṣalt, or are not my brothers, for every noble one of the Banū al-Naḍr, radiant? I saw the garments of ʿaṣb with the warp mixed between us and them, and the Ḥaḍramī garment with its waistband. If you are not of the Banū al-Naḍr, then leave the green arāk trees at the tails of al-fawāʾij. These verses are in an ode of his. And those who are ascribed to al-Ṣalt b. al-Naḍr from Khuzāʿah are the Banū Mulayḥ b. ʿAmr, the clan of Kathīr ʿAzzah. [The children of Mālik b. al-Naḍr and his mother] Ibn Isḥāq said: Mālik b. al-Naḍr begot Fihr b. Mālik, whose mother was Jandalah bt. al-Ḥārith b. Muḍāḍ al-Jurhumī. Ibn Hishām said: And he was not the son of the elder Muḍāḍ.

117. Sirat Ibn Hisham 117No grade recorded

     [ أَوْلَادُ فِهْرٍ وَأُمَّهَاتُهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ فِهْرُ بْنُ مَالِكٍ أَرْبَعَةَ نَفَرٍ: غَالِبَ بْنَ فِهْرٍ، وَمُحَارِبَ بْنَ فِهْرٍ، وَالْحَارِثَ بْنَ فِهْرٍ، وَأَسَدَ بْنَ فِهْرٍ، وَأُمُّهُمْ لَيْلَى بِنْتُ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ. قَالَ ابْنُ هِشَامٍ: وَجَنْدَلَةُ بِنْتُ فِهْرٍ، وَهِيَ أُمُّ يَرْبُوعِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ يَدِ مَنَاةَ بْنِ تَمِيمٍ، وَأُمُّهَا لَيْلَى بِنْتُ سَعْدٍ. قَالَ جَرِيرُ بْنُ عَطِيَّةَ بْنِ الْخَطَفِيِّ - وَاسْمُ الْخَطَفِيِّ حُذَيْفَةُ بْنُ بَدْرِ بْنِ سَلَمَةَ بْنِ عَوْفِ بْنِ كُلَيْبِ بْنِ يَرْبُوعِ بْنِ حَنْظَلَةَ: وَإِذَا غَضِبْتُ رَمَى وَرَائِي بِالْحَصَى أَبْنَاءُ جَنْدَلَةٍ كَخَيْرِ الْجَنْدَلِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ

     ✧ [The children of Fihr and their mothers] Ibn Isḥāq said: Fihr b. Mālik begot four persons: Ghālib b. Fihr, Muḥārib b. Fihr, al-Ḥārith b. Fihr, and Asad b. Fihr; and their mother was Laylā bt. Saʿd b. Hudhayl b. Mudrikah. Ibn Hishām said: And Jandalah bt. Fihr; she is the mother of Yarbūʿ b. Ḥanẓalah b. Mālik b. Yad Manāt b. Tamīm, and her mother was Laylā bt. Saʿd. Jarīr b. ʿAṭiyyah b. al-Khaṭafī said—and the name of al-Khaṭafī is Ḥudhayfah b. Badr b. Salamah b. ʿAwf b. Kulayb b. Yarbūʿ b. Ḥanẓalah: 'And when I become angry, the sons of Jandalah pelt my rear with pebbles, like the best of stones.' And this verse is in a poem of his.

118. Sirat Ibn Hisham 118No grade recorded

     [ أَوْلَادُ غَالِبٍ وَأُمَّهَاتُهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ غَالِبُ بْنُ فِهْرٍ رَجُلَيْنِ: لُؤَيَّ بْنَ غَالِبٍ، وَتَيْمَ بْنَ غَالِبٍ، وَأُمُّهُمَا سَلْمَى بِنْتُ عَمْرٍو الْخُزَاعِيِّ. وَتَيْمُ بْنُ غَالِبٍ: الَّذِينَ يُقَالُ لَهُمْ بَنُو الْأَدْرَمِ. قَالَ ابْنُ هِشَامٍ: وَقَيْسُ بْنُ غَالِبٍ، وَأُمُّهُ سَلْمَى بِنْتُ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيِّ، وَهِيَ أُمُّ لُؤَيٍّ وَتَيْمٍ ابْنَيْ غَالِبٍ

     ✧ [The children of Ghālib and their mothers] Ibn Isḥāq said: Ghālib b. Fihr begot two sons: Luʾayy b. Ghālib and Taym b. Ghālib. Their mother was Salmā bt. ʿAmr al-Khuzāʿī. Taym b. Ghālib are those called Banū al-Adram. Ibn Hishām said: And Qays b. Ghālib, whose mother was Salmā bt. Kaʿb b. ʿAmr al-Khuzāʿī, and she was the mother of Luʾayy and Taym, the two sons of Ghālib.

119. Sirat Ibn Hisham 119No grade recorded

     [ أَوْلَادُ لُؤَيٍّ وَأُمَّهَاتُهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ لُؤَيُّ بْنُ غَالِبٍ أَرْبَعَةَ نَفَرٍ: كَعْبَ بْنَ لُؤَيٍّ، وَعَامِرَ بْنَ لُؤَيٍّ، وَسَامَةَ بْنَ لُؤَيٍّ، وَعَوْفَ بْنَ لُؤَيٍّ، فَأُمُّ كَعْبٍ وَعَامِرٍ وَسَامَةَ: مَاوِيَّةُ بِنْتُ كَعْبِ بْنِ الْقَيْنِ بْنِ جَسْرٍ، مِنْ قُضَاعَةَ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: وَالْحَارِثُ بْنُ لُؤَيٍّ، وَهُمْ جُشَمُ بْنُ الْحَارِثِ، فِي هِزَّانَ مِنْ رَبِيعَةَ. قَالَ جَرِيرٌ:: بَنِي جُشَمٍ لَسْتُمْ لِهِزَّانَ فَانْتَمُوا لِأَعْلَى الرَّوَابِي مِنْ لُؤَيِّ بْنِ غَالِبٍ وَلَا تُنْكِحُوا فِي آلِ ضَوْرٍ نِسَاءَكُمْ وَلَا فِي شُكَيْسٍ بِئْسَ مَثْوَى الْغَرَائِبِ وَسَعْدُ بْنُ لُؤَيٍّ، وَهُمْ بُنَانَةُ: فِي شَيْبَانَ بْنِ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ، مِنْ رَبِيعَةَ وَبُنَانَةُ: حَاضِنَةٌ لَهُمْ مِنْ بَنِي الْقَيْنِ بْنِ جَسْرِ بْنِ شَيْعِ اللَّهِ، وَيُقَالُ سَيْعُ اللَّهِ بْنُ الْأَسْدِ بْنِ وَبْرَةَ بْنِ ثَعْلَبَةَ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. وَيُقَالُ: بِنْتُ النَّمِرِ بْنِ قَاسِطٍ، مِنْ رَبِيعَةَ. وَيُقَالُ: بِنْتُ جَرْمِ بْنِ رَبَّانَ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. وَخُزَيْمَةُ بْنُ لُؤَيِّ بْنِ غَالِبٍ، وَهُمْ عَائِذَةُ فِي شَيْبَانَ بْنِ ثَعْلَبَةَ. وَعَائِذَةُ: امْرَأَةٌ مِنْ الْيَمَنِ، وَهِيَ أُمُّ بَنِي عُبَيْدِ بْنِ خُزَيْمَةَ بْنِ لُؤَيٍّ. وَأُمُّ بَنِي لُؤَيٍّ كُلَّهُمْ إلَّا عَامِرَ بْنَ لُؤَيٍّ: مَاوِيَّةُ بِنْتُ كَعْبِ بْنِ الْقَيْنِ بْنِ جَسْرٍ. وَأُمُّ عَامِرِ بْنِ لُؤَيٍّ مَخْشِيَّةُ بِنْتُ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرٍ؛ وَيُقَالُ: لَيْلَى بِنْتُ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرٍ

     ✧ [The children of Luʾayy and their mothers] Ibn Isḥāq said: Luʾayy b. Ghālib begot four individuals: Kaʿb b. Luʾayy, ʿĀmir b. Luʾayy, Sāmah b. Luʾayy, and ʿAwf b. Luʾayy. The mother of Kaʿb, ʿĀmir, and Sāmah was Māwiyyah bt. Kaʿb b. al-Qayn b. Jasr, of Quḍāʿah. Ibn Hishām said: It is also said: and al-Ḥārith b. Luʾayy, and they are Jusham b. al-Ḥārith, among Hizzān of Rabīʿah. Jarīr said: Banī Jusham, you are not of Hizzān, so trace your descent to the highest hilltops from Luʾayy b. Ghālib, and do not give your women in marriage to the family of Ḍawr, nor to Shukays—evil is the lodging of strangers. And Saʿd b. Luʾayy, and they are Bunānah, among Shaybān b. Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil, of Rabīʿah. And Bunānah was a wet-nurse to them from Banū al-Qayn b. Jasr b. Shayʿ Allāh, and it is said Sayʿ Allāh b. al-Asad b. Wabrah b. Thaʿlabah b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah. And it is said: the daughter of al-Namir b. Qāsiṭ, of Rabīʿah. And it is said: the daughter of Jarm b. Rabbān b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah. And Khuzaymah b. Luʾayy b. Ghālib, and they are ʿĀʾidhah among Shaybān b. Thaʿlabah. And ʿĀʾidhah was a woman from Yemen, and she is the mother of Banū ʿUbayd b. Khuzaymah b. Luʾayy. And the mother of all the Banū Luʾayy, except ʿĀmir b. Luʾayy, was Māwiyyah bt. Kaʿb b. al-Qayn b. Jasr. And the mother of ʿĀmir b. Luʾayy was Makhshiyyah bt. Shaybān b. Muḥārib b. Fihr; and it is said: Laylā bt. Shaybān b. Muḥārib b. Fihr.

120. Sirat Ibn Hisham 120No grade recorded

     أَمْرُ سَامَةَ [ رِحْلَتُهُ إِلَى عَمَّانَ وَمَوْتُهُ سامة بن لؤي ] قَالَ ابْنُ إسْحَاقَ: فَأَمَّا سَامَةُ بْنُ لُؤَيٍّ فَخَرَجَ إلَى عُمَانَ، وَكَانَ بِهَا. وَيَزْعُمُونَ أَنَّ عَامِرَ بْنَ لُؤَيٍّ أَخْرَجَهُ، وَذَلِكَ أَنَّهُ كَانَ بَيْنَهُمَا شَيْءٌ فَفَقَأَ سَامَةُ عَيْنَ عَامِرٍ، فَأَخَافَهُ عَامِرٌ، فَخَرَجَ إلَى عُمَانَ. فَيَزْعُمُونَ أَنَّ سَامَةَ بْنَ لُؤَيٍّ بَيْنَا هُوَ يَسِيرُ عَلَى نَاقَتِهِ، إذْ وَضَعَتْ رَأْسَهَا تَرْتَعُ، فَأَخَذَتْ حَيَّةٌ بِمِشْفَرِهَا فَهَصَرَتْهَا حَتَّى وَقَعَتْ النَّاقَةُ لِشِقِّهَا ثُمَّ نَهَشَتْ سَامَةَ فَقَتَلَتْهُ. فَقَالَ سَامَةُ حِينَ أَحَسَّ بِالْمَوْتِ فِيمَا يَزْعُمُونَ:: عَيْنِ فَابْكِي لِسَامَةَ بْنِ لُؤَيٍّ عَلَّقَتْ سَاقَ سَامَةَ الْعَلَّاقَهْ لَا أَرَى مِثْلَ سَامَةَ بْنِ لُؤَيٍّ يَوْمَ حَلُّوا بِهِ قَتِيلًا لِنَاقَهْ بَلِّغَا عَامِرًا وَكَعْبًا رَسُولًا أَنَّ نَفْسِي إلَيْهِمَا مُشْتَاقَهْ إنْ تَكُنْ فِي عُمَانَ دَارِي فَإِنِّي غَالِبِيٌّ، خَرَجْتُ مِنْ غَيْرِ نَاقَهْ رُبَّ كَأْسٍ هَرَقْتَ يَا بْنَ لُؤَيٍّ حَذَرَ الْمَوْتِ لَمْ تَكُنْ مُهْرَاقَهْ رُمْتَ دَفْعَ الْحُتُوفِ يَا بْنَ لُؤَيٍّ مَا لِمَنْ رَامَ ذَاكَ بِالْحَتْفِ طَاقَهْ وَخَرُوسَ السَّرَى تَرَكْتَ رَدِيَّا بَعْدَ جَدٍّ وَجَدَّةٍ وَرَشَاقَهْ قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي أَنَّ بَعْضَ وَلَدِهِ أُتِيَ رَسُولَ اللَّهِ ﷺ فَانْتَسَبَ إلَى سَامَةَ بْنِ لُؤَيٍّ، فَقَالَ رَسُولُ اللَّهِ ﷺ: آلشَّاعِرُ ؟ فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: كَأَنَّكَ يَا رَسُولَ اللَّهِ أَرَدْتَ قَوْلَهُ:: رُبَّ كَأْسٍ هَرَقْتَ يَا بْنَ لُؤَيٍّ حَذَرَ الْمَوْتِ لَمْ تَكُنْ مُهْرَاقَهْ قَالَ: أَجَلْ.

     ✧ The affair of Sāmah [his journey to ʿUmān and his death, Sāmah b. Luʾayy] Ibn Isḥāq said: As for Sāmah b. Luʾayy, he went out to ʿUmān, and he was there. They claim that ʿĀmir b. Luʾayy expelled him; that is because there was something between them, and Sāmah gouged out ʿĀmir's eye, so ʿĀmir frightened him, and he went out to ʿUmān. They claim that Sāmah b. Luʾayy, while he was traveling on his she-camel, she lowered her head to graze, and a snake seized her lip and dragged her down until the she-camel fell on her side; then it bit Sāmah and killed him. Sāmah said when he felt death, according to what they claim: O my eye, weep for Sāmah b. Luʾayy; the noose has fastened Sāmah's leg. I see none like Sāmah b. Luʾayy on the day they left him, killed by a she-camel. Convey to ʿĀmir and Kaʿb a message: that my soul longs for them. If my abode is in ʿUmān, then I am a Ghālibī; I went out without a she-camel. Many a cup you spilled, O son of Luʾayy, in fear of death, that was not to be spilled. You sought to ward off fates, O son of Luʾayy; no one who seeks that has power over fate. And a silent traveler by night you left as a ruin after striving and effort and elegance. Ibn Hishām said: It reached me that one of his descendants came to the Messenger of God ﷺ and traced his lineage back to Sāmah b. Luʾayy. The Messenger of God ﷺ said: "The poet?" One of his companions said to him: "It is as if you, O Messenger of God, meant his saying: Many a cup you spilled, O son of Luʾayy, in fear of death, that was not to be spilled." He said: "Yes."

121. Sirat Ibn Hisham 121No grade recorded

     أَمْرُ عَوْفِ بْنِ لُؤَيٍّ وَنَقَلَتِهِ [ سَبَبُ انْتِمَائِهِ إلَى بَنِي ذُبْيَانَ ] قَالَ ابْنُ إسْحَاقَ: وَأَمَّا عَوْفُ بْنُ لُؤَيٍّ فَإِنَّهُ خَرَجَ - فِيمَا يُزْعِمُونَ - فِي رَكْبٍ مِنْ قُرَيْشٍ، حَتَّى إذَا كَانَ بِأَرْضِ غَطَفَانَ بْنِ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ، أُبْطِئَ بِهِ، فَانْطَلَقَ مَنْ كَانَ مَعَهُ مِنْ قَوْمِهِ، فَأَتَاهُ ثَعْلَبَةُ بْنُ سَعْدٍ، وَهُوَ أَخُوهُ فِي نَسَبِ بَنِي ذُبْيَانَ - ثَعْلَبَةُ بْنُ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ. وَعَوْفُ بْنُ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ - فَحَبَسَهُ وَزَوْجَهُ وَالْتَاطَهُ وَآخَاهُ. فَشَاعَ نَسَبُهُ فِي بَنِي ذُبْيَانَ. وَثَعْلَبَةُ - فِيمَا يَزْعُمُونَ - الَّذِي يَقُولُ لِعَوْفٍ حِينَ أُبْطِئَ بِهِ فَتَرَكَهُ قَوْمُهُ:: احْبِسْ عَلَيَّ ابْنِ لُؤَيٍّ جَمَلَكْ تَرَكَكَ الْقَوْمُ وَلَا مَنْزِلَ لَكَ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، أَوْ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ حُصَيْنٍ. أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: لَوْ كُنْتُ مُدَّعِيًا حَيًّا مِنْ الْعَرَبِ، أَوْ مُلْحِقَهُمْ بِنَا لَادَّعَيْتُ بَنِي مُرَّةَ بْنِ عَوْفٍ، إنَّا لَنَعْرِفُ فِيهِمْ الْأَشْبَاهَ مَعَ مَا نَعْرِفُ مِنْ مَوْقِعِ ذَلِكَ الرَّجُلِ حَيْثُ وَقَعَ، يَعْنِي عَوْفَ بْنَ لُؤَيٍّ.

     ✧ The affair of ʿAwf b. Luʾayy and his transmitters [the reason for his affiliation with Banū Dhubyān]. Ibn Isḥāq said: As for ʿAwf b. Luʾayy, he went out—so they claim—in a riding party of Quraysh, until when he was in the land of Ghaṭafān b. Saʿd b. Qays b. ʿAylān, he was delayed, and those of his people who were with him went on. Thaʿlabah b. Saʿd came to him, and he is his brother in the lineage of Banū Dhubyān—Thaʿlabah b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān. And ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān—and he detained him and married him, and adopted him and made him his brother. So his lineage spread among Banū Dhubyān. And Thaʿlabah—so they claim—is the one who said to ʿAwf when he was delayed and his people left him: Keep your camel for me, O son of Luʾayy; The people have left you, and you have no home. Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr, or Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Ḥuṣayn, related to me that ʿUmar b. al-Khaṭṭāb said: If I were to claim any living group of the Arabs, or attach them to us, I would claim Banū Murrah b. ʿAwf. Indeed, we recognize in them the resemblances, along with what we know of the place where that man fell—meaning ʿAwf b. Luʾayy.

122. Sirat Ibn Hisham 122No grade recorded

     [ نَسَبُ مُرَّةَ ] قَالَ ابْنُ إسْحَاقَ: فَهُوَ فِي نَسَبِ غَطَفَانَ: مُرَّةُ بْنُ عَوْفِ بْنِ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ. وَهُمْ يَقُولُونَ إذَا ذُكِرَ لَهُمْ هَذَا النَّسَبُ: مَا نُنْكِرُهُ وَمَا نَجْحَدُهُ، وَإِنَّهُ لَأَحَبُّ النَّسَبِ إلَيْنَا. وَقَالَ الْحَارِثُ بْنُ ظَالِمِ بْنِ جُذَيْمَةَ بْنِ يَرْبُوعٍ - قَالَ ابْنُ هِشَامٍ: أَحَدُ بَنِي مُرَّةَ بْنِ عَوْفِ - حِينَ هَرَبَ مِنْ النُّعْمَانِ بْنِ الْمُنْذِرِ فَلَحِقَ بِقُرَيْشٍ:: فَمَا قَوْمِي بِثَعْلَبَةَ بْنِ سَعْدِ وَلَا بِفَزَارَةِ الشُّعُرِ الرِّقَابَا وَقَوْمِي، إنْ سَأَلْتَ، بَنُو لُؤَيٍّ بِمَكَّةَ عَلَّمُوا مُضَرَ الضِّرَابَا سَفِهْنَا بِاتِّبَاعِ بَنِي بَغِيضِ وَتَرْكِ الْأَقْرَبِينَ لَنَا انْتِسَابَا سَفَاهَةَ مُخْلِفٍ لِمَا تُرَوَّى هَرَاقَ الْمَاءَ وَاتَّبَعَ السَّرَابَا فَلَوْ طُووِعْتَ، عَمْرَكَ، كُنْتَ فِيهِمْ وَمَا أُلْفِيتُ أَنْتَجِعُ السَّحَابَا وَخَشَّ رَوَاحَةُ الْقُرَشِيِّ رِحَلِي بِنَاجِيَةٍ وَلَمْ يَطْلُبْ ثَوَابَا قَالَ ابْنُ هِشَامٍ: هَذَا مَا أَنْشَدَنِي أَبُو عُبَيْدَةَ مِنْهَا. قَالَ ابْنُ إسْحَاقَ: فَقَالَ الْحُسَيْنُ بْنُ الْحُمَامِ الْمُرِّيُّ، ثُمَّ أَحَدُ بَنِي سَهْمِ بْنِ مُرَّةَ، بِرَدٍّ عَلَى الْحَارِثِ بْنِ ظَالِمٍ، وَيَنْتَمِي إلَى غَطَفَانَ:: أَلَا لَسْتُمْ مِنَّا وَلَسْنَا إلَيْكُمْ بَرِئْنَا إلَيْكُمْ مِنْ لُؤَيِّ بْنِ غَالِبِ أَقَمْنَا عَلَى عِزِّ الْحِجَازِ وَأَنْتُمْ بِمُعْتَلَجِ الْبَطْحَاءِ بَيْنَ الْأَخَاشِبِ يَعْنِي قُرَيْشًا. ثُمَّ نَدِمَ الْحُصَيْنُ عَلَى مَا قَالَ، وَعَرَفَ مَا قَالَ الْحَارِثُ بْنُ ظَالِمٍ، فَانْتَمَى إلَى قُرَيْشٍ وَأَكْذَبَ نَفْسَهُ، فَقَالَ:: نَدِمْتُ عَلَى قَوْلٍ مَضَى كُنْتُ قُلْتُهُ تَبَيَّنْتُ فِيهِ أَنَّهُ قَوْلُ كَاذِبٍ فَلَيْتَ لِسَانِي كَانَ نِصْفَيْنِ مِنْهُمَا بَكِيمٌ وَنِصْفٌ عِنْدَ مَجْرَى الْكَوَاكِبِ أَبُونَا كِنَانِيٌّ بِمَكَّةَ قَبْرُهُ بِمُعْتَلَجِ الْبَطْحَاءِ بَيْنَ الْأَخَاشِبِ لَنَا الرُّبُعُ مِنْ بَيْتِ الْحَرَامِ وِرَاثَةً وَرُبُعُ الْبِطَاحِ عِنْدَ دَارِ ابْنِ حَاطِبِ أَيْ أَنَّ بَنِي لُؤَيٍّ كَانُوا أَرْبَعَةً: كَعْبًا، وَعَامِرًا، وَسَامَةَ وَعَوْفًا. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ قَالَ لِرِجَالِ مِنْ بَنِي مُرَّةَ: إنْ شِئْتُمْ أَنْ تَرْجِعُوا إلَى نَسَبِكُمْ فَارْجِعُوا إلَيْهِ

     ✧ [The genealogy of Murrah] Ibn Isḥāq said: He is in the genealogy of Ghaṭafān: Murrah b. ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān. When this genealogy is mentioned to them, they say: We do not deny it and we do not reject it, and it is the most beloved genealogy to us. Al-Ḥārith b. Ẓālim b. Judhaymah b. Yarbūʿ — Ibn Hishām said: one of the Banū Murrah b. ʿAwf — said, when he fled from al-Nuʿmān b. al-Mundhir and joined Quraysh: My people are not Thaʿlabah b. Saʿd, nor Fazārah of the hairy-necked ones. My people, if you ask, are Banū Luʾayy who at Makkah taught Muḍar how to fight. We were foolish to follow Banū Baghīḍ, and to abandon our nearest kin in lineage — the foolishness of one who breaks what he has tied, pours away the water, and follows the mirage. Had you obeyed, by your life, you would have been among them, and I would not have been found seeking the rain-clouds. And the Qurayshī man’s departure has pierced my saddle with a swift she-camel, seeking no reward. Ibn Hishām said: This is what Abū ʿUbaydah recited to me of it. Ibn Isḥāq said: Al-Ḥuṣayn b. al-Ḥumām al-Murrī — then one of the Banū Sahm b. Murrah — replied to al-Ḥārith b. Ẓālim, and claimed descent from Ghaṭafān: Indeed, you are not from us and we are not to you; we disown to you from Luʾayy b. Ghālib. We remained upon the glory of the Ḥijāz, while you were in the rugged ground of the valley between the two mountains — meaning Quraysh. Then al-Ḥuṣayn regretted what he had said, and recognized what al-Ḥārith b. Ẓālim had said, so he claimed descent from Quraysh and declared himself a liar, saying: I regret a saying that passed which I had said; I realized that it was a false saying. Would that my tongue had been two halves: one of them dumb, and half at the course of the stars. Our father is Kinānī, whose grave at Makkah is in the rugged ground of the valley between the two mountains. To us belongs a fourth of the Sacred House as inheritance, and a fourth of the valley beside the house of Ibn Ḥāṭib — meaning that the Banū Luʾayy were four: Kaʿb, ʿĀmir, Sāmah, and ʿAwf. Ibn Isḥāq said: And someone I do not suspect informed me that ʿUmar b. al-Khaṭṭāb ؓ said to some men of the Banū Murrah: If you wish to return to your genealogy, then return to it.

123. Sirat Ibn Hisham 123No grade recorded

     [ سَادَاتُ مُرَّةَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ الْقَوْمُ أَشْرَافًا فِي غَطَفَانَ، هُمْ سَادَتُهُمْ وَقَادَتْهُمْ. مِنْهُمْ: هَرِمُ بْنِ سِنَانِ بْنِ أَبِي حَارِثَةَ [ بْنِ مُرَّةَ بْنِ نُشْبَةَ ]، وَخَارِجَةُ بْنُ سِنَانِ بْنِ أَبِي حَارِثَةَ وَالْحَارِثُ بْنُ عَوْفٍ، وَالْحُصَيْنُ بْنُ الْحُمَامِ، وَهَاشِمُ بْنُ حَرْمَلَةَ الَّذِي يَقُولُ لَهُ الْقَائِلُ:: أَحْيَا أَبَاهُ هَاشِمَ بْنُ حَرْمَلَهُ يَوْمَ الْهَبَاآتِ وَيَوْمَ الْيَعْمَلَهْ تَرَى الْمُلُوكَ عِنْدَهُ مُغَرْبَلَهُ يَقْتُلُ ذَا الذَّنْبِ وَمَنْ لَا ذَنْبَ لَهْ [ هَاشِمُ بْنُ حَرْمَلَةَ، وَعَامِرٌ الْخَصَفِيُّ ] قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو عُبَيْدَةَ هَذِهِ الْأَبْيَاتَ لِعَامِرِ الْخَصَفِيِّ، خَصَفَةُ بْنُ قَيْسِ بْنِ عَيْلَانَ:: أَحْيَا أَبَاهُ هَاشِمُ بْنُ حَرْمَلَهُ يَوْمَ الْهَبَاآتِ وَيَوْمَ الْيَعْمَلَهْ تَرَى الْمُلُوكَ عِنْدَهُ مُغَرْبَلَهُ يَقْتُلُ ذَا الذَّنْبِ وَمَنْ لَا ذَنْبَ لَهْ وَرُمْحُهُ لِلْوَالِدَاتِ مُشْكِلَهْ وَحَدَّثَنِي أَنَّ هَاشِمًا قَالَ لِعَامِرِ: قُلْ فِيَّ بَيْتًا جَيِّدًا أُثِبْكَ عَلَيْهِ؛ فَقَالَ عَامِرٌ الْبَيْتَ الْأَوَّلَ، فَلَمْ يُعْجِبْ هَاشِمًا: ثُمَّ قَالَ الثَّانِيَ، فَلَمْ يُعْجِبْهُ؛ ثُمَّ قَالَ الثَّالِثَ، فَلَمْ يُعْجِبْهُ، فَلَمَّا قَالَ الرَّابِعَ: يَقْتُلُ ذَا الذَّنْبِ وَمَنْ لَا ذَنْبَ لَهُ أَعْجَبَهُ، فَأَثَابَهُ عَلَيْهِ. قَالَ ابْنُ هِشَامٍ: وَذَلِكَ الَّذِي أَرَادَ الْكُمَيْتُ بْنُ زَيْدٍ فِي قَوْلِهِ:: وَهَاشِمَ مُرَّةَ الْمُفْنِي مُلُوكًا بِلَا ذَنْبٍ إلَيْهِ وَمُذْنِبِينَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَوْلُ عَامِرٍ: يَوْمَ الْهَبَاآتِ عَنْ غَيْرِ أَبِي عُبَيْدَةَ. [ مُرَّةُ وَالْبَسْلُ ] قَالَ ابْنُ إسْحَاقَ: قَوْمٌ لَهُمْ صِيتٌ وَذِكْرٌ فِي غَطَفَانَ وَقَيْسٍ كُلِّهَا، فَأَقَامُوا عَلَى نَسَبِهِمْ، وَفِيهِمْ كَانَ الْبَسْلُ

     ✧ The chiefs of Murrah: Ibn Isḥāq said: The people were nobles among Ghaṭafān; they were their masters and leaders. Among them were: Harim b. Sinān b. Abī Ḥārithah [b. Murrah b. Nushbah], Khārijah b. Sinān b. Abī Ḥārithah, al-Ḥārith b. ʿAwf, al-Ḥuṣayn b. al-Ḥumām, and Hāshim b. Ḥarmalah, of whom a poet said: 'He revived his father Hāshim b. Ḥarmalah on the day of al-Habāʾāt and the day of al-Yaʿmalah; you see kings sifted before him; he kills the guilty and the guiltless.' [Hāshim b. Ḥarmalah and ʿĀmir al-Khaṣafī] Ibn Hishām said: Abū ʿUbaydah recited to me these verses by ʿĀmir al-Khaṣafī, of Khaṣafah b. Qays b. ʿAylān: 'He revived his father Hāshim b. Ḥarmalah on the day of al-Habāʾāt and the day of al-Yaʿmalah; you see kings sifted before him; he kills the guilty and the guiltless; and his spear is a trouble for mothers.' He told me that Hāshim said to ʿĀmir: 'Compose a good verse about me and I will reward you for it.' So ʿĀmir recited the first verse, and it did not please Hāshim; then he recited the second, and it did not please him; then he recited the third, and it did not please him; but when he recited the fourth: 'He kills the guilty and the guiltless,' it pleased him, and he rewarded him for it. Ibn Hishām said: That is what al-Kumayt b. Zayd meant in his saying: 'And Hāshim Murrah, who destroys kings, those with no sin against him and those who sin.' This verse is in an ode of his. The saying of ʿĀmir, 'the day of al-Habāʾāt,' is from other than Abū ʿUbaydah. [Murrah and al-basl] Ibn Isḥāq said: A people of renown and mention among all of Ghaṭafān and Qays; they maintained their lineage, and among them was al-basl.

124. Sirat Ibn Hisham 124No grade recorded

     أَمْرُ الْبَسْلِ [ تَعْرِيفُ الْبَسْلِ، وَنَسَبُ زُهَيْرٍ الشَّاعِرِ ] وَالْبَسْلُ - فِيمَا يَزْعُمُونَ - ثَمَانِيَةُ أَشْهُرٍ حُرُمٍ، لَهُمْ مِنْ كُلِّ سَنَةٍ مِنْ بَيْنِ الْعَرَبِ قَدْ عَرَفَتْ ذَلِكَ لَهُمْ الْعَرَبُ لَا يُنْكِرُونَهُ وَلَا يَدْفَعُونَهُ، يَسِيرُونَ بِهِ إلَى أَيِّ بِلَادِ الْعَرَبِ شَاءُوا، لَا يَخَافُونَ مِنْهُمْ شَيْئًا. قَالَ زُهَيْرُ بْنُ أَبِي سُلْمَى، يَعْنِي بَنِي مُرَّةَ: - قَالَ ابْنُ هِشَامٍ: زُهَيْرُ أَحَدُ بَنِي مُزَيْنَةَ بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ، وَيُقَالُ زُهَيْرُ بْنُ أَبِي سُلْمَى مِنْ غَطَفَانَ، وَيُقَالُ حَلِيفٌ فِي غَطَفَانَ: تَأَمَّلْ فَإِنْ تُقْوِ الْمَرُورَاةَ مِنْهُمْ وَدَارَاتِهَا لَا تُقْوِ مِنْهُمْ إذًا نَخْلُ بِلَادٌ بِهَا نَادِمَتُهُمْ وَأَلِفْتُهُمْ فَإِنْ تُقْوِيَا مِنْهُمْ فَإِنَّهُمْ بَسْلُ يَقُولُ: سَارُوا فِي حَرَمِهِمْ. قَالَ ابْنُ هِشَامٍ: وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: أَجَارَتُكُمْ بَسْلٌ عَلَيْنَا مُحَرَّمٌ وَجَارَتُنَا حِلٌّ لَكُمْ وَحَلِيلُهَا قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ.

     ✧ The matter of al-basl [definition of al-basl, and the lineage of the poet Zuhayr]. Al-basl—as they claim—is eight sacred months, belonging to them from every year among the Arabs. The Arabs acknowledged that for them, neither denying it nor repudiating it. They would travel with it to whichever lands of the Arabs they wished, fearing nothing from them. Zuhayr b. Abī Sulmā said, meaning Banū Murrah:— Ibn Hishām said: Zuhayr is one of Banū Muzaynah b. Udd b. Ṭābikhah b. Ilyās b. Muḍar, and it is said Zuhayr b. Abī Sulmā is from Ghaṭafān, and it is said an ally among Ghaṭafān: "Tarry, and if the two of you alight at al-Marūrāt from them and its dwellings, do not alight at them; then the palm trees of a land wherein is their companion and their familiar one—if you alight at them, then they are basl." He says: they traveled in their sacred months. Ibn Hishām said: These two verses are in an ode of his. Ibn Isḥāq said: And Aʿshā Banī Qays b. Thaʿlabah said: "Your neighbor woman is basl to us, forbidden, and our neighbor woman is lawful to you, and her lawful one." Ibn Hishām said: This verse is in an ode of his.

125. Sirat Ibn Hisham 125No grade recorded

     [ أَوْلَادُ كَعْبٍ وَأُمُّهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ كَعْبُ بْنُ لُؤَيٍّ ثَلَاثَةَ نَفَرٍ: مُرَّةَ بْنِ كَعْبٍ، وَعَدِيَّ بْنَ كَعْبٍ، وَهُصَيْصَ بْنَ كَعْبٍ. وَأُمُّهُمْ وَحْشِيَّةُ بِنْتُ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ

     ✧ [The children of Kaʿb and their mother] Ibn Isḥāq said: Kaʿb b. Luʾayy begat three persons: Murrah b. Kaʿb, ʿAdī b. Kaʿb, and Huṣayṣ b. Kaʿb. Their mother was Waḥshiyyah bt. Shaybān b. Muḥārib b. Fihr b. Mālik b. al-Naḍr.

126. Sirat Ibn Hisham 126No grade recorded

     [ أَوْلَادُ مُرَّةَ وَأُمَّهَاتُهُمْ ] فَوَلَدَ مُرَّةُ بْنُ كَعْبٍ ثَلَاثَةَ نَفَرٍ: كِلَابَ بْنَ مُرَّةَ، وَتَيْمَ بْنَ مُرَّةَ، وَيَقَظَةَ بْنَ مُرَّةَ. فَأُمُّ كِلَابٍ: هِنْدُ بِنْتُ سُرَيْرِ بْنِ ثَعْلَبَةَ بْنِ الْحَارِثِ بْنِ ( فِهْرِ بْنِ مَالِكِ ) بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ. وَأُمُّ يَقَظَةَ: الْبَارِقِيَّةُ، امْرَأَةٌ مِنْ بَارِقٍ، مِنْ الْأَسْدِ مِنْ الْيَمَنِ. وَيُقَالُ: هِيَ أُمُّ تَيْمٍ. وَيُقَالُ: تَيْمٌ لِهِنْدِ بِنْتِ سُرَيْرٍ أُمِّ كِلَابٍ

     ✧ [The children of Murrah and their mothers] Murrah b. Kaʿb begot three persons: Kilāb b. Murrah, Taym b. Murrah, and Yaqaẓah b. Murrah. The mother of Kilāb was Hind bt. Surayr b. Thaʿlabah b. al-Ḥārith b. (Fihr b. Mālik) b. al-Naḍr b. Kinānah b. Khuzaymah. The mother of Yaqaẓah was al-Bāriqiyyah, a woman from Bāriq, of al-Asd from al-Yaman. It is said that she was the mother of Taym. It is also said that Taym belonged to Hind bt. Surayr, the mother of Kilāb.

127. Sirat Ibn Hisham 127No grade recorded

     [ نَسَبُ بَارِقٍ ] قَالَ ابْنُ هِشَامٍ: بَارِقٌ: بَنُو عَدِيِّ بْنِ حَارِثَةَ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ حَارِثَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَهُمْ فِي شَنُوءَةَ. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ:: وَأَزْدُ شَنُوءَةَ انْدَرَءُوا عَلَيْنَا بِجُمٍّ يَحْسِبُونَ لَهَا قُرُونَا فَمَا قُلْنَا لِبَارِقَ قَدْ أَسَأْتُمْ وَمَا قُلْنَا لِبَارِقَ أَعْتِبُونَا قَالَ: وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. وَإِنَّمَا سُمُّوا بِبَارِقَ: لِأَنَّهُمْ تَبِعُوا الْبَرْقَ

     ✧ [The genealogy of Bāriq] Ibn Hishām said: Bāriq are the Banū ʿAdī b. Ḥārithah b. ʿAmr b. ʿĀmir b. Ḥārithah b. Imriʾ al-Qays b. Thaʿlabah b. Māzin b. al-Asd b. al-Ghawth, and they are among Shanūʾah. Al-Kumayt b. Zayd said:: And the Azd of Shanūʾah rushed upon us with a great host, reckoning for it centuries. We did not say to Bāriq, "You have done wrong," nor did we say to Bāriq, "Make amends to us." He said: These two verses are in an ode of his. They were only named Bāriq because they followed the lightning.

128. Sirat Ibn Hisham 128No grade recorded

     [ وَلَدَا كِلَابٍ وَأُمُّهُمَا ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ كِلَابُ بْنُ مُرَّةَ رَجُلَيْنِ: قُصَيَّ بْنَ كِلَابٍ، وَزُهْرَةَ بْنَ كِلَابٍ. وَأُمُّهُمَا فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ أَحَدِ ( بَنِي ) الْجَدَرَةِ، مِنْ جُعْثُمَةَ الْأَزْدِ، مِنْ الْيَمَنِ، حُلَفَاءُ فِي بَنِي الدَّيْلِ بْنِ بَكْرِ بْنِ عَبْدِ مَنَافِ بْنِ كِنَانَةَ

     ✧ [The two sons of Kilāb and their mother] Ibn Isḥāq said: Kilāb b. Murrah had two sons: Quṣayy b. Kilāb and Zuhrah b. Kilāb. Their mother was Fāṭimah bt. Saʿd b. Sayal, one of the Banū al-Jadarah, of Juʿthumah al-Azd, from Yemen, allies among the Banū al-Dayl b. Bakr b. ʿAbd Manāf b. Kinānah.

129. Sirat Ibn Hisham 129No grade recorded

     [ نَسَبُ جُعْثُمَةَ ] قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: جُعْثُمَةُ الْأَسْدِ، وَجُعْثُمَةُ الْأَزْدِ، وَهُوَ جُعْثُمَةُ بْنُ يَشْكُرَ بْنِ مُبَشِّرِ بْنِ صَعْبِ بْنِ دُهْمَانَ بْنِ نَصْرِ بْنِ زَهْرَانَ بْنِ الْحَارِثِ بْنِ كَعْبِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ الْأَسْدِ بْنِ الْغَوْثِ، وَيُقَالُ: جُعْثُمَةُ بْنُ يَشْكُرَ بْنِ مُبَشِّرِ بْنِ صَعْبِ بْنِ نَصْرِ بْنِ زَهْرَانَ بْنِ الْأَسْدِ بْنِ الْغَوْثِ. وَإِنَّمَا سُمُّوا الْجَدَرَةَ، لِأَنَّ عَامِرَ بْنَ عَمْرِو بْنِ جُعْثُمَةَ تَزَوَّجَ بِنْتَ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ، وَكَانَتْ جُرْهُمُ أَصْحَابَ الْكَعْبَةِ. فَبَنَى لِلْكَعْبَةِ جِدَارًا، فَسُمِّيَ عَامِرًا بِذَلِكَ الْجَادِرِ، فَقِيلَ لِوَلَدِهِ: الْجَدَرَةُ لِذَلِكَ. قَالَ ابْنُ إسْحَاقَ: وَلِسَعْدِ بْنِ سَيَلٍ يَقُولُ الشَّاعِرُ:: مَا نَرَى فِي النَّاسِ شَخْصًا وَاحِدًا مَنْ عَلِمْنَاهُ كَسَعْدِ بْنِ سَيَلْ فَارِسًا أَضْبَطَ فِيهِ عُسْرَةٌ وَإِذَا مَا وَاقَفَ الْقِرْنَ نَزَلْ فَارِسًا يَسْتَدْرِجُ الْخَيْلَ كَمَا اسْتَدْرَجَ الْحُرُّ الْقَطَامِيُّ الْحَجَلْ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ: كَمَا اسْتَدْرَجَ الْحُرُّ عَنْ بَعْضِ أَهْلِ الْعِلْمِ بِالشِّعْرِ. [ بَقِيَّةُ أَوْلَادِ كِلَابٍ ] قَالَ ابْنُ هِشَامٍ: وَنُعْمُ بِنْتُ كِلَابٍ، وَهِيَ أُمُّ أَسْعَدَ وَسُعَيْدٍ ابْنَيْ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَأُمُّهَا فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ

     ✧ [The genealogy of Juʿthumah] Ibn Hishām said: It is also said Juʿthumah al-Asad and Juʿthumah al-Azd. He is Juʿthumah b. Yashkur b. Mubashshir b. Ṣaʿb b. Duhmān b. Naṣr b. Zahrān b. al-Ḥārith b. Kaʿb b. ʿAbd Allāh b. Mālik b. Naṣr b. al-Asad b. al-Ghawth. It is also said: Juʿthumah b. Yashkur b. Mubashshir b. Ṣaʿb b. Naṣr b. Zahrān b. al-Asad b. al-Ghawth. They were named al-Jadarah because ʿĀmir b. ʿAmr b. Juʿthumah married the daughter of al-Ḥārith b. Muḍāḍ al-Jurhumī, and Jurhum were the custodians of the Kaʿbah. He built a wall (jidār) for the Kaʿbah, so ʿĀmir was called al-Jādir because of that, and thus his descendants were called al-Jadarah. Ibn Isḥāq said: Concerning Saʿd b. Sayal the poet said: We see not among the people a single person Of those we know like Saʿd b. Sayal, A horseman, firm-gripped, in whom there is hardship, And when he faces the adversary he dismounts, A horseman who lures on the horses As the free falcon lures the sandgrouse. Ibn Hishām said: His saying "as the free falcon lures" is from one of the people of knowledge of poetry. [The rest of the children of Kilāb] Ibn Hishām said: And Nuʿm bt. Kilāb, and she is the mother of Asʿad and Suʿayd, the two sons of Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy, and her mother is Fāṭimah bt. Saʿd b. Sayal.

130. Sirat Ibn Hisham 130No grade recorded

     [ أَوْلَادُ قُصَيٍّ وَأُمُّهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ قُصَيُّ بْنُ كِلَابٍ أَرْبَعَةَ نَفَرٍ وَامْرَأَتَيْنِ: عَبْدَ مَنَافِ بْنِ قُصَيٍّ، وَعَبْدَ الدَّارِ بْنَ قُصَيٍّ، وَعَبْدَ الْعُزَّى بْنَ قُصَيٍّ، وَعَبْدَ ( قُصَيِّ ) بْنَ قُصَيٍّ، وَتَخْمُرَ بِنْتَ قُصَيٍّ، وَبَرَّةَ بِنْتَ قُصَيٍّ. وَأُمُّهُمْ حُبَيُّ بِنْتُ حُلَيْلِ بْنِ حَبَشِيَّةَ بْنِ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرِو الْخُزَاعِيِّ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: حُبْشِيَّةُ بْنُ سَلُولَ

     ✧ [The children of Quṣayy and their mother] Ibn Isḥāq said: Quṣayy b. Kilāb begot four males and two females: ʿAbd Manāf b. Quṣayy, ʿAbd al-Dār b. Quṣayy, ʿAbd al-ʿUzzā b. Quṣayy, ʿAbd Quṣayy b. Quṣayy, Takhumur bt. Quṣayy, and Barrah bt. Quṣayy. Their mother was Ḥubbayy bt. Ḥulayl b. Ḥabashiyyah b. Salūl b. Kaʿb b. ʿAmr al-Khuzāʿī. Ibn Hishām said: It is also said: Ḥubshiyyah b. Salūl.

131. Sirat Ibn Hisham 131No grade recorded

     [ أَوْلَادُ عَبْدِ مَنَافٍ وَأُمَّهَاتُهُمْ ] قَالَ ابْنُ إسْحَاقَ: فَوَلَدَ عَبْدُ مَنَافٍ - وَاسْمُهُ الْمُغِيرَةُ بْنُ قُصَيٍّ - أَرْبَعَةَ نَفَرٍ: هَاشِمَ بْنَ عَبْدِ مَنَافٍ، وَعَبْدَ شَمْسِ بْنَ عَبْدِ مَنَافٍ، وَالْمُطَلِّبَ بْنَ عَبْدِ مَنَافٍ، وَأُمُّهُمْ عَاتِكَةُ بِنْتُ مُرَّةَ بْنِ هِلَالِ بْنِ فَالِجِ بْنِ ذَكْوَانَ بْنِ ثَعْلَبَةَ بْنِ بُهْثَةَ بْنِ سُلَيْمِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ، وَنَوْفَلَ بْنَ عَبْدِ مَنَافٍ، وَأُمُّهُ وَاقِدَةُ بِنْتُ عَمْرٍو الْمَازِنِيَّةُ مَازِنُ بْنُ مَنْصُورِ بْنِ عِكْرِمَةَ

     ✧ [The children of ʿAbd Manāf and their mothers] Ibn Isḥāq said: ʿAbd Manāf—whose name was al-Mughīrah b. Quṣayy—fathered four persons: Hāshim b. ʿAbd Manāf, ʿAbd Shams b. ʿAbd Manāf, and al-Muṭṭalib b. ʿAbd Manāf, whose mother was ʿĀtikah bt. Murrah b. Hilāl b. Fālij b. Dhakwān b. Thaʿlabah b. Buhthah b. Sulaym b. Manṣūr b. ʿIkrimah, and Nawfal b. ʿAbd Manāf, whose mother was Wāqidah bt. ʿAmr al-Māzinīyah, Māzin b. Manṣūr b. ʿIkrimah.

132. Sirat Ibn Hisham 132No grade recorded

     [ نَسَبُ عُتْبَةَ بْنِ غَزْوَانَ ] قَالَ ابْنُ هِشَامٍ: فَبِهَذَا النَّسَبِ خَالَفَهُمْ عُتْبَةَ بْنُ غَزْوَانَ بْنِ جَابِرِ بْنِ وَهْبِ بْنِ نُسَيْبِ بْنِ مَالِكِ بْنِ الْحَارِثِ بْنِ مَازِنِ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ. [ عَوْدٌ إلَى أَوْلَادِ عَبْدِ مَنَافٍ ] قَالَ ابْنُ هِشَامٍ: وَأَبُو عَمْرٍو، وَتُمَاضِرُ، وَقِلَابَةُ وَحَيَّةُ، وَرَيْطَةُ، وَأُمُّ الْأَخْثَمِ، وَأُمُّ سُفْيَانَ: بَنُو عَبْدِ مَنَافٍ. فَأُمُّ أَبِي عَمْرٍو: رَيْطَةُ، امْرَأَةٌ مِنْ ثَقِيفٍ؛ وَأُمُّ سَائِرِ النِّسَاءِ: عَاتِكَةُ بِنْتُ مُرَّةَ بْنِ هِلَالٍ أُمُّ هَاشِمِ بْنِ عَبْدِ مَنَافِ؛ وَأُمُّهَا صَفِيَّةُ بِنْتُ حَوْزَةَ بْنِ عَمْرِو بْنِ سَلُولَ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ: وَأُمُّ صَفِيَّةَ: بِنْتُ عَائِذِ اللَّهِ بْنِ سَعْدِ الْعَشِيرَةِ بْنِ مَذْحِجٍ

     ✧ [The genealogy of ʿUtbah b. Ghazwān] Ibn Hishām said: By this genealogy ʿUtbah b. Ghazwān b. Jābir b. Wahb b. Nusayb b. Mālik b. al-Ḥārith b. Māzin b. Manṣūr b. ʿIkrimah differed from them. [Return to the children of ʿAbd Manāf] Ibn Hishām said: Abū ʿAmr, Tumāḍir, Qilābah, Ḥayyah, Rayṭah, Umm al-Akhtham, and Umm Sufyān were the children of ʿAbd Manāf. The mother of Abū ʿAmr was Rayṭah, a woman from Thaqīf; and the mother of the rest of the daughters was ʿĀtikah bt. Murrah b. Hilāl, the mother of Hāshim b. ʿAbd Manāf; and her mother was Ṣafiyyah bt. Ḥawzah b. ʿAmr b. Salūl b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin; and the mother of Ṣafiyyah was the daughter of ʿĀʾidh Allāh b. Saʿd al-ʿAshīrah b. Madhḥij.

133. Sirat Ibn Hisham 133No grade recorded

     أَوْلَادُ هَاشِمٍ وَأُمَّهَاتُهُمْ قَالَ ابْنُ هِشَامٍ: فَوَلَدَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ أَرْبَعَةَ نَفَرٍ وَخَمْسَ نِسْوَةٍ: عَبْدَ الْمُطَّلِبِ بْنَ هَاشِمٍ، وَأَسَدَ بْنَ هَاشِمٍ، وَأَبَا صَيْفِيِّ بْنَ هَاشِمٍ، وَنَضْلَةَ بْنَ هَاشِمٍ، وَالشِّفَاءَ، وَخَالِدَةَ، وَضَعِيفَةَ، وَرُقَيَّةَ، وَحَيَّةَ. فَأُمُّ عَبْدِ الْمُطَّلِبِ وَرُقَيَّةَ: سَلْمَى بِنْتُ عَمْرِو بْنِ زَيْدِ بْنِ لَبِيدِ ( بْنِ حَرَامِ ) بْنِ خِدَاشِ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ عَدِيِّ بْنِ النَّجَّارِ. وَاسْمُ النَّجَّارِ: تَيْمُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ الْخَزْرَجِ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَامِرٍ. وَأُمُّهَا: عَمِيرَةُ بِنْتُ صَخْرِ بْنِ الْحَارِثِ بْنِ ثَعْلَبَةَ بْنِ مَازِنِ بْنِ النَّجَّارِ. وَأُمُّ عَمِيرَةَ سَلْمَى بِنْتُ عَبْدِ الْأَشْهَلِ النَّجَّارِيَّةُ. وَأُمُّ أَسَدٍ: قَيْلَةُ بِنْتُ عَامِرِ بْنِ مَالِكِ الْخُزَاعِيِّ. وَأُمُّ أَبِي صَيْفِيٍّ وَحَيَّةَ: هِنْدُ بِنْتُ عَمْرِو بْنِ ثَعْلَبَةَ الْخَزْرَجِيَّةُ. وَأُمُّ نَضْلَةَ وَالشِّفَاءِ: امْرَأَةٌ مِنْ قُضَاعَةَ. وَأُمُّ خَالِدَةَ وَضَعِيفَةَ: وَاقِدَةُ بِنْتُ أَبِي عَدِيٍّ الْمَازِنِيَّةُ.

     ✧ The children of Hāshim and their mothers Ibn Hishām said: Hāshim b. ʿAbd Manāf begot four males and five females: ʿAbd al-Muṭṭalib b. Hāshim, Asad b. Hāshim, Abū Ṣayfī b. Hāshim, Naḍla b. Hāshim, al-Shifāʾ, Khālida, Ḍaʿīfa, Ruqayya, and Ḥayya. The mother of ʿAbd al-Muṭṭalib and Ruqayya was Salmā bt. ʿAmr b. Zayd b. Labīd b. Ḥarām b. Khidāsh b. ʿĀmir b. Ghanm b. ʿAdī b. al-Najjār. The name of al-Najjār was Taym Allāh b. Thaʿlaba b. ʿAmr b. al-Khazraj b. Ḥāritha b. Thaʿlaba b. ʿAmr b. ʿĀmir. Her mother was ʿAmīra bt. Ṣakhr b. al-Ḥārith b. Thaʿlaba b. Māzin b. al-Najjār. The mother of ʿAmīra was Salmā bt. ʿAbd al-Ashhal al-Najjāriyya. The mother of Asad was Qayla bt. ʿĀmir b. Mālik al-Khuzāʿī. The mother of Abū Ṣayfī and Ḥayya was Hind bt. ʿAmr b. Thaʿlaba al-Khazrajiyya. The mother of Naḍla and al-Shifāʾ was a woman from Quḍāʿa. The mother of Khālida and Ḍaʿīfa was Wāqida bt. Abī ʿAdī al-Māziniyya.

134. Sirat Ibn Hisham 134No grade recorded

     أَوْلَادُ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ [ عَدَدُهُمْ وَأُمَّهَاتُهُمْ ] قَالَ ابْنُ هِشَامٍ: فَوَلَدَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ عَشَرَةَ نَفَرٍ وَسِتَّ نِسْوَةٍ: الْعَبَّاسَ وَحَمْزَةَ، وَعَبْدَ اللَّهِ، وَأَبَا طَالِبٍ - وَاسْمُهُ عَبْدُ مَنَافٍ - وَالزُّبَيْرَ، وَالْحَارِثَ، وَحَجْلًا، وَالْمُقَوِّمَ، وَضِرَارًا، وَأَبَا لَهَبٍ - وَاسْمُهُ عَبْدُ الْعُزَّى - وَصَفِيَّةَ، وَأُمَّ حَكِيمٍ الْبَيْضَاءَ، وَعَاتِكَةَ، وَأُمَيْمَةَ، وَأَرَوَى، وبَرَّةَ. فَأُمُّ الْعَبَّاسِ وَضِرَارٍ: نُكَيْلَةُ بِنْتُ جَنَابِ بْنِ كُلَيْبِ بْنِ مَالِكِ بْنِ عَمْرِو بْنِ عَامِرِ بْنِ زَيْدِ مَنَاةَ بْنِ عَامِرٍ - وَهُوَ الضَّحْيَانُ - بْنُ سَعْدِ بْنِ الْخَزْرَجِ بْنِ تَيْمِ اللَّاتِ بْنِ النَّمِرِ بْنِ قَاسِطِ بْنِ هِنْبِ بْنِ أَفْصَى بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارٍ. وَيُقَالُ: أَفْصَى ابْنُ دُعْمِيِّ بْنِ جَدِيلَةَ. وَأُمُّ حَمْزَةَ وَالْمُقَوَّمِ وَحَجْلٍ، وَكَانَ يُلَقَّبُ بِالْغَيْدَاقِ لِكَثْرَةِ خَيْرِهِ وَسَعَةِ مَالِهِ، وَصَفِيَّةَ: هَالَةُ بِنْتُ وُهَيْبِ بْنِ عَبْدِ مَنَاةَ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ. وَأُمُّ عَبْدِ اللَّهِ، وَأَبِي طَالِبٍ، وَالزُّبَيْرِ، وَجَمِيعِ النِّسَاءِ غَيْرَ صَفِيَّةَ: فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّهَا: صَخْرَةُ بِنْتُ عَبْدِ بْنِ عِمْرَانَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّ صَخْرَةَ: تَخْمُرُ بِنْتُ عَبْدِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ: سَمْرَاءُ بِنْتُ جُنْدُبِ بْنِ جُحَيْرِ بْنِ رِئَابِ بْنِ حَبِيبِ بْنِ سُوَاءَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ. وَأُمُّ أَبِي لَهَبٍ: لُبْنَى بِنْتُ هَاجَرَ بْنِ عَبْدِ مَنَافِ بْنِ ضَاطِرَ بْنِ حُبْشِيَّةَ بْنِ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيِّ.

     ✧ The children of ʿAbd al-Muṭṭalib b. Hāshim [their number and their mothers] Ibn Hishām said: ʿAbd al-Muṭṭalib b. Hāshim begot ten males and six females: al-ʿAbbās and Ḥamzah, ʿAbd Allāh, Abū Ṭālib—whose name was ʿAbd Manāf—al-Zubayr, al-Ḥārith, Ḥajl, al-Muqawwim, Ḍirār, Abū Lahab—whose name was ʿAbd al-ʿUzzā—Ṣafiyyah, Umm Ḥakīm al-Bayḍāʾ, ʿĀtikah, Umaymah, Arwā, and Barrah. The mother of al-ʿAbbās and Ḍirār was Nutaylah bt. Janāb b. Kulayb b. Mālik b. ʿAmr b. ʿĀmir b. Zayd Manāt b. ʿĀmir—and he is al-Ḍaḥyān—b. Saʿd b. al-Khazraj b. Taym al-Lāt b. al-Namir b. Qāsiṭ b. Hinb b. Afṣā b. Jadīlah b. Asad b. Rabīʿah b. Nizār. It is said: Afṣā b. Duʿmiyy b. Jadīlah. The mother of Ḥamzah, al-Muqawwim, and Ḥajl—and he was nicknamed al-Ghaydāq because of the abundance of his goodness and the vastness of his wealth—and Ṣafiyyah was Hālah bt. Wuhayb b. ʿAbd Manāf b. Zuhrah b. Kilāb b. Murrah b. Kaʿb b. Luʾayy. The mother of ʿAbd Allāh, Abū Ṭālib, al-Zubayr, and all the women except Ṣafiyyah was Fāṭimah bt. ʿAmr b. ʿĀʾidh b. ʿImrān b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. Her mother was Ṣakhrah bt. ʿAbd b. ʿImrān b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. The mother of Ṣakhrah was Takhammur bt. ʿAbd b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. The mother of al-Ḥārith b. ʿAbd al-Muṭṭalib was Samrāʾ bt. Jundub b. Juḥayr b. Riʾāb b. Ḥabīb b. Suwāʾah b. ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah. The mother of Abū Lahab was Lubnā bt. Hājar b. ʿAbd Manāf b. Ḍāṭir b. Ḥubshiyyah b. Salūl b. Kaʿb b. ʿAmr al-Khuzāʿī.

135. Sirat Ibn Hisham 135No grade recorded

     [ رَسُولُ اللَّهِ ﷺ وَأُمَّهَاتُهُ ] قَالَ ابْنُ هِشَامٍ: فَوَلَدَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ رَسُولَ اللَّهِ ﷺ سَيِّدَ وَلَدِ آدَمَ، مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ وَرَحْمَتُهُ وَبَرَكَاتُهُ عَلَيْهِ وَعَلَى آلِهِ. وَأُمِّهِ: آمِنَةُ بِنْتُ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّهَا: بَرَّةُ بِنْتُ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّ بَرَّةَ: أُمُّ حَبِيبٍ بِنْتُ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. وَأُمُّ أُمِّ حَبِيبٍ: بَرَّةُ بِنْتُ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ. قَالَ ابْنُ هِشَامٍ: فَرَسُولُ اللَّهِ ﷺ أَشْرَفُ وَلَدِ آدَمَ حَسَبًا، وَأَفْضَلُهُمْ نَسَبًا مِنْ قِبَلِ أَبِيهِ وَأُمِّهِ ﷺ

     ✧ [The Messenger of Allah ﷺ and his mothers] Ibn Hishām said: ʿAbd Allāh b. ʿAbd al-Muṭṭalib begat the Messenger of Allah ﷺ, the master of the children of Adam, Muḥammad b. ʿAbd Allāh b. ʿAbd al-Muṭṭalib, may Allah's blessings, peace, mercy, and benedictions be upon him and upon his family. His mother was Āminah bt. Wahb b. ʿAbd Manāf b. Zuhrah b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. Her mother was Barrah bt. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. Barrah's mother was Umm Ḥabīb bt. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. Umm Ḥabīb's mother was Barrah bt. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr. Ibn Hishām said: The Messenger of Allah ﷺ was the noblest of the children of Adam in lineage and the most excellent of them in descent, from his father and his mother, ﷺ.

136. Sirat Ibn Hisham 136No grade recorded

     إشَارَةٌ إلَى ذِكْرِ احْتِفَارِ زَمْزَمَ [ شَيْءٌ عَنْ زَمْزَمَ ] قَالَ مُحَمَّدُ بْنُ إسْحَاقَ الْمُطَّلِبِيُّ: بَيْنَمَا عَبْدُ الْمُطَلِّبِ بْنُ هَاشِمٍ نَائِمٌ فِي الْحِجْرِ، إذْ أُتِيَ فَأُمِرَ بِحَفْرِ زَمْزَمَ، وَهِيَ دَفْنٌ بَيْنَ صَنَمَيْ قُرَيْشٍ: إسَافٍ وَنَائِلَةٍ. عِنْدَ مَنْحَرِ قُرَيْشٍ. وَكَانَتْ جُرْهُمُ دَفَنَتْهَا حِينَ ظَعَنُوا مِنْ مَكَّةَ، وَهِيَ بِئْرُ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، الَّتِي سَقَاهُ اللَّهُ حِينَ ظَمِئَ وَهُوَ صَغِيرٌ، فَالْتَمَسَتْ لَهُ أُمُّهُ مَاءً فَلَمْ تَجِدْهُ، فَقَامَتْ إلَى الصَّفَا تَدْعُو اللَّهَ وَتَسْتَغِيثُهُ لِإِسْمَاعِيلَ، ثُمَّ أَتَتْ الْمَرْوَةَ فَفَعَلَتْ مِثْلَ ذَلِكَ. وَبَعَثَ اللَّهُ تَعَالَى جِبْرِيلَ عَلَيْهِ السَّلَامُ، فَهَمَزَ لَهُ بِعَقِبِهِ فِي الْأَرْضِ، فَظَهَرَ الْمَاءُ، وَسَمِعَتْ أُمُّهُ أَصْوَاتَ السِّبَاعِ فَخَافَتْهَا عَلَيْهِ، فَجَاءَتْ تَشْتَدُّ نَحْوَهُ، فَوَجَدَتْهُ يَفْحَصُ بِيَدِهِ عَنْ الْمَاءِ مِنْ تَحْتِ خَدِّهِ وَيَشْرَبُ، فَجَعَلَتْهُ حِسْيًا.

     ✧ A reference to the mention of the digging of Zamzam [something about Zamzam]. Muḥammad b. Isḥāq al-Muṭṭalibī said: While ʿAbd al-Muṭṭalib b. Hāshim was sleeping in the Ḥijr, someone came to him and commanded him to dig Zamzam, which is a buried well between the two idols of Quraysh: Isāf and Nāʾilah, at the slaughtering place of Quraysh. Jurhum had buried it when they departed from Makkah. It is the well of Ismāʿīl b. Ibrāhīm, upon them be peace, which Allah gave him to drink when he thirsted while he was small. His mother sought water for him but did not find it, so she stood at al-Ṣafā calling upon Allah and seeking His help for Ismāʿīl, then she came to al-Marwah and did the same. Then Allah, may He be exalted, sent Jibrīl ﷺ, and he struck the ground for him with his heel, and the water appeared. His mother heard the sounds of wild beasts and feared them for him, so she came running toward him, and found him scraping with his hand at the water from under his cheek and drinking, and she made it into a ḥisy.

137. Sirat Ibn Hisham 137No grade recorded

     أَمْرُ جُرْهُمٍ وَدَفْنِ زَمْزَمَ [ وُلَاةُ الْبَيْتِ ] قَالَ ابْنُ هِشَامٍ: وَكَانَ مِنْ حَدِيثِ جُرْهُمٍ، وَدَفْنُهَا زَمْزَمَ، وَخُرُوجُهَا مِنْ مَكَّةَ وَمَنْ وَلِيَ أَمْرَ مَكَّةَ بَعْدَهَا إلَى أَنْ حَفَرَ عَبْدُ الْمُطَّلِبِ زَمْزَمَ، مَا حَدَّثَنَا بِهِ زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيُّ، قَالَ: لَمَّا تُوُفِّيَ إسْمَاعِيلُ بْنُ إبْرَاهِيمَ وَلِيَ الْبَيْتَ بَعْدَهُ ابْنُهُ نَابِتُ بْنُ إسْمَاعِيلَ مَا شَاءَ اللَّهُ أَنْ يَلِيَهُ، ثُمَّ وَلِيَ الْبَيْتَ بَعْدَهُ مُضَاضُ بْنُ عَمْرٍو الْجُرْهُمِيُّ.

     ✧ The affair of Jurhum and the burial of Zamzam [and the custodians of the House]. Ibn Hishām said: Part of the account of Jurhum, their burying of Zamzam, their departure from Makkah, and those who had charge of Makkah after them until ʿAbd al-Muṭṭalib dug Zamzam, is what Ziyād b. ʿAbd Allāh al-Bakkāʾī related to us from Muḥammad b. Isḥāq al-Muṭṭalibī. He said: When Ismāʿīl b. Ibrāhīm died, his son Nābit b. Ismāʿīl took charge of the House after him for as long as God willed that he should have charge of it. Then after him Muḍāḍ b. ʿAmr al-Jurhumī took charge of the House.

138. Sirat Ibn Hisham 138No grade recorded

     [ جُرْهُمٌ وَقَطُورَاءُ وَمَا كَانَ بَيْنَهُمَا ] قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: مُضَاضُ بْنُ عَمْرٍو الْجُرْهُمِيُّ. قَالَ ابْنُ إسْحَاقَ: وَبَنُو إسْمَاعِيلَ وَبَنُو نَابِتٍ مَعَ جَدِّهِمْ مُضَاضِ بْنِ عَمْرٍو وَأَخْوَالِهِمْ مِنْ جُرْهُمٍ. وَجُرْهُمٌ وَقَطُورَاءُ يَوْمَئِذٍ أَهْلُ مَكَّةَ، وَهُمَا ابْنَا عَمٍّ. وَكَانَا ظَعَنَا مِنْ الْيَمَنِ، فَأَقْبَلَا سَيَّارَةً، وَعَلَى جُرْهُمٍ مُضَاضُ بْنُ عَمْرِو، وَعَلَى قَطُورَاءَ السَّمَيْدَعُ، رَجُلٌ مِنْهُمْ. وَكَانُوا إذَا خَرَجُوا مِنْ الْيَمَنِ لَمْ يَخْرُجُوا إلَّا وَلَهُمْ مَلِكٌ يُقِيمُ أَمْرَهُمْ. فَلَمَّا نَزَلَا مَكَّةَ رَأَيَا بَلَدًا ذَا مَاءٍ وَشَجَرٍ، فَأَعْجَبَهُمَا فَنَزَلَا بِهِ. فَنَزَلَ مُضَاضُ بْنُ عَمْرٍو بِمَنْ مَعَهُ مِنْ جُرْهُمٍ بِأَعْلَى مَكَّةَ بِقُعَيْقِعَانَ فَمَا حَازَ. وَنَزَلَ السَّمَيْدَعُ بِقَطُورَاءَ. أَسْفَلَ مَكَّةَ بِأَجْيَادِ فَمَا حَازَ. فَكَانَ مُضَاضٌ يَعْشُرُ مَنْ دَخَلَ مَكَّةَ مِنْ أَعْلَاهَا، وَكَانَ السَّمَيْدَعُ يَعْشُرُ مَنْ دَخَلَ مَكَّةَ مِنْ أَسْفَلِهَا، وَكُلٌّ فِي قَوْمِهِ لَا يَدْخُلُ وَاحِدٌ مِنْهُمَا عَلَى صَاحِبِهِ. ثُمَّ إنَّ جُرْهُمَ وَقَطُورَاءَ، بَغَى بَعْضُهُمْ عَلَى بَعْضٍ، وَتَنَافَسُوا الْمُلْكَ بِهَا، وَمَعَ مُضَاضٍ يَوْمَئِذٍ بَنُو إسْمَاعِيلَ وَبَنُو نَابِتٍ: وَإِلَيْهِ وِلَايَةُ الْبَيْتِ دُونَ السَّمَيْدَعِ. فَسَارَ بَعْضُهُمْ إلَى بَعْضٍ، فَخَرَجَ مُضَاضُ بْنُ عَمْرٍو مِنْ قُعَيْقِعَانَ فِي كَتِيبَتِهِ سَائِرًا إلَى السَّمَيْدَعِ، وَمَعَ كَتِيبَتِهِ عُدَّتُهَا مِنْ الرِّمَاحِ وَالدَّرَقِ وَالسُّيُوفِ وَالْجِعَابِ، يُقَعْقِعُ بِذَلِكَ مَعَهُ، فَيُقَالُ: مَا سُمِّيَ قُعَيْقِعَانُ بِقُعَيْقِعَانَ إلَّا لِذَلِكَ. وَخَرَجَ السَّمَيْدَعُ مِنْ أَجْيَادٍ وَمَعَهُ الْخَيْلُ وَالرِّجَالُ، فَيُقَالُ: مَا سُمِّيَ أَجْيَادٌ أَجِيَادًا إلَّا لِخُرُوجِ الْجِيَادِ مِنْ الْخَيْلِ مَعَ السَّمَيْدَعِ مِنْهُ. فَالْتَقَوْا بِفَاضِحٍ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَقُتِلَ السَّمَيْدَعُ، وَفُضِحَتْ قَطُورَاءُ. فَيُقَالُ: مَا سُمِّيَ فَاضِحٌ فَاضِحًا إلَّا لِذَلِكَ. ثُمَّ إنَّ الْقَوْمَ تَدَاعَوْا إلَى الصُّلْحِ، فَسَارُوا حَتَّى نَزَلُوا الْمَطَابِخَ: شِعْبًا بِأَعْلَى مَكَّةَ، وَاصْطَلَحُوا بِهِ، وَأَسْلَمُوا الْأَمْرَ إلَى مُضَاضٍ. فَلَمَّا جُمِعَ إلَيْهِ أَمْرُ مَكَّةَ فَصَارَ مُلْكُهَا لَهُ، نَحَرَ لِلنَّاسِ فَأَطْعَمَهُمْ، فَاطَّبَخَ النَّاسُ وَأَكَلُوا، فَيُقَالُ: مَا سُمِّيَتْ الْمَطَابِخُ الْمَطَابِخَ إلَّا لِذَلِكَ. وَبَعْضُ أَهْلِ الْعِلْمِ يَزْعُمُ أَنَّهَا إنَّمَا سُمِّيَتْ الْمَطَابِخَ، لَمَّا كَانَ تُبَّعٌ نَحَرَ بِهَا وَأَطْعَمَ، وَكَانَتْ مَنْزِلَهُ. فَكَانَ الَّذِي كَانَ بَيْنَ مُضَاضٍ وَالسَّمَيْدَعِ أَوَّلَ بَغْيٍ كَانَ بِمَكَّةَ فِيمَا يَزْعُمُونَ

     ✧ [JURHUM AND QATURA AND WHAT HAPPENED BETWEEN THEM] Ibn Hisham said: It is also said: Mudad b. ʿAmr al-Jurhumi. Ibn Ishaq said: The Banu Ismaʿil and the Banu Nabit were with their grandfather Mudad b. ʿAmr and their maternal uncles from Jurhum. Jurhum and Qatura were at that time the people of Makkah, and they were two cousins. They had departed from Yemen as a traveling group, with Mudad b. ʿAmr in charge of Jurhum and al-Samaydaʿ, a man of theirs, in charge of Qatura. Whenever they set out from Yemen they would only do so with a king to manage their affairs. When they halted at Makkah they saw a land with water and trees, and it pleased them, so they settled there. Mudad b. ʿAmr settled with those of Jurhum who were with him in upper Makkah at Quʿayqiʿan and what it enclosed. Al-Samaydaʿ settled with Qatura in lower Makkah at Ajyad and what it enclosed. Mudad used to tithe whoever entered Makkah from its upper side, and al-Samaydaʿ used to tithe whoever entered Makkah from its lower side, each among his own people, neither of them encroaching on the other. Then Jurhum and Qatura, some of them treated others unjustly, and they competed for kingship there. At that time the Banu Ismaʿil and the Banu Nabit were with Mudad, and to him belonged the guardianship of the House rather than to al-Samaydaʿ. They marched against one another: Mudad b. ʿAmr went out from Quʿayqiʿan in his battalion advancing toward al-Samaydaʿ, and with his battalion was its equipment of spears, shields, swords, and quivers, clattering with that as he went, and it is said that Quʿayqiʿan was only named Quʿayqiʿan because of that. Al-Samaydaʿ went out from Ajyad with horses and men, and it is said that Ajyad was only named Ajyad because of the noble steeds among the horses going out with al-Samaydaʿ from there. They met at Fadih and fought a fierce battle, and al-Samaydaʿ was killed and Qatura was put to shame. It is said that Fadih was only named Fadih because of that. Then the people called one another to peace, and they traveled until they halted at al-Matabikh, a mountain pass in upper Makkah, and made peace there and surrendered authority to Mudad. When the affair of Makkah was gathered to him and its kingship became his, he slaughtered camels for the people and fed them, and the people cooked and ate. It is said that al-Matabikh was only named al-Matabikh because of that. Some people of knowledge claim that it was only named al-Matabikh because Tubbaʿ had slaughtered camels there and fed people, and it was his dwelling. So what happened between Mudad and al-Samaydaʿ was the first injustice that occurred in Makkah, as they claim.

139. Sirat Ibn Hisham 139No grade recorded

     [ أَوْلَادُ إسْمَاعِيلَ وَجُرْهُمٍ بِمَكَّةَ ] ثُمَّ نَشَرَ اللَّهُ وَلَدَ إسْمَاعِيلَ بِمَكَّةَ، وَأَخْوَالُهُمْ مِنْ جُرْهُمٍ، وُلَاةُ الْبَيْتِ وَالْحُكَّامُ بِمَكَّةَ، لَا يُنَازِعُهُمْ وَلَدُ إسْمَاعِيلَ فِي ذَلِكَ لِخُئُولَتِهِمْ وَقَرَابَتِهِمْ، وَإِعْظَامًا لِلْحُرْمَةِ أَنْ يَكُونَ بِهَا بَغْيٌ أَوْ قِتَالٌ. فَلَمَّا ضَاقَتْ مَكَّةُ عَلَى وَلَدِ إسْمَاعِيلَ انْتَشَرُوا فِي الْبِلَادِ، فَلَا يُنَاوِئُونَ قَوْمًا إلَّا أَظْهَرَهُمْ اللَّهُ عَلَيْهِمْ بِدِينِهِمْ فَوَطِئُوهُمْ

     ✧ [The descendants of Ismāʿīl and Jurhum in Makkah] Then God spread the descendants of Ismāʿīl throughout Makkah, while their maternal uncles from Jurhum were the guardians of the House and the governors in Makkah. The descendants of Ismāʿīl did not dispute with them over that because of their maternal kinship and relationship, and out of veneration for the sanctuary, so that no aggression or fighting might occur within it. When Makkah became too confined for the descendants of Ismāʿīl, they spread throughout the lands. They did not contend with any people but that God made them prevail over them by means of their religion, so they subdued them.

140. Sirat Ibn Hisham 140No grade recorded

     اسْتِيلَاءُ قَوْمِ كِنَانَةَ وَخُزَاعَةَ عَلَى الْبَيْتِ ونَفي جُرْهُمٍ [ بَغْيُ جُرْهُمٍ بِمَكَّةَ وَطَرْدُ بَنِي بَكْرٍ لَهُمْ ] ثُمَّ إنَّ جُرْهُمًا بَغَوْا بِمَكَّةَ، وَاسْتَحَلُّوا خِلَالًا مِنْ الْحُرْمَةِ، فَظَلَمُوا مَنْ دَخَلَهَا مِنْ غَيْرِ أَهْلِهَا، وَأَكَلُوا مَالَ الْكَعْبَةِ الَّذِي يُهْدَى لَهَا، فَرَقَّ أَمْرَهُمْ. فَلَمَّا رَأَتْ بَنُو بَكْرِ بْنُ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَغُبْشَانُ مِنْ خُزَاعَةَ ذَلِكَ، أَجَمَعُوا لِحَرْبِهِمْ وَإِخْرَاجِهِمْ مِنْ مَكَّةَ. فَآذَنُوهُمْ بِالْحَرْبِ فَاقْتَتَلُوا، فَغَلَبَتْهُمْ بَنُو بَكْرٍ وَغُبْشَانُ فَنَفَوْهُمْ مِنْ مَكَّةَ. وَكَانَتْ مَكَّةُ فِي الْجَاهِلِيَّةِ لَا تُقِرُّ فِيهَا ظُلْمًا وَلَا بَغْيًا، وَلَا يَبْغِي فِيهَا أَحَدٌ إلَّا أَخَرَجَتْهُ، فَكَانَتْ تُسَمَّى النَّاسَّةَ، وَلَا يُرِيدُهَا مَلِكٌ يَسْتَحِلُّ حُرْمَتَهَا إلَّا هَلَكَ مَكَانَهُ، فَيُقَالُ: إنَّهَا مَا سُمِّيَتْ بِبَكَّةِ إلَّا أَنَّهَا كَانَتْ تَبُكُّ أَعْنَاقَ الْجَبَابِرَةِ إذَا أَحْدَثُوا فِيهَا شَيْئًا.

     ✧ The domination of the people of Kinānah and Khuzāʿah over the House and the expulsion of Jurhum [The transgression of Jurhum in Makkah and the expulsion of them by Banū Bakr] Then Jurhum transgressed in Makkah, and they deemed lawful violations of the sanctity. They wronged those who entered it from other than its people, and they consumed the wealth of the Kaʿbah that was gifted to it. So their affair became weak. When Banū Bakr b. ʿAbd Manāt b. Kinānah and Ghubshān from Khuzāʿah saw that, they resolved upon war against them and their expulsion from Makkah. They gave them notice of war, so they fought, and Banū Bakr and Ghubshān defeated them and expelled them from Makkah. In the Jāhiliyyah, Makkah would not tolerate in it any injustice or transgression, and no one transgressed in it except that it expelled him. So it was called al-Nāssah; and no king who deemed its sanctity lawful desired it except that he perished on the spot. It is said that it was not called Bakkah except because it crushed the necks of the tyrants when they perpetrated something in it.

141. Sirat Ibn Hisham 141No grade recorded

     [ بَكَّةُ لُغَةً ] قَالَ ابْنُ هِشَامٍ: أَخْبَرَنِي أَبُو عُبَيْدَةَ: أَنَّ بَكَّةَ اسْمٌ لِبَطْنِ مَكَّةَ، لِأَنَّهُمْ يَتَبَاكَوْنَ فِيهَا، أَيْ يَزْدَحِمُونَ. وَأَنْشَدَنِي:: إذَا الشَّرِيبُ أَخَذَتْهُ أَكَّهُ فَخَلِّهِ حَتَّى يَبُكَّ بَكَّهُ أَيْ فَدَعْهُ حَتَّى يَبُكَّ إبِلَهُ: أَيْ يُخَلِّيهَا إلَى الْمَاءِ فَتَزْدَحِمُ عَلَيْهِ. وَهُوَ مَوْضِعُ الْبَيْتِ وَالْمَسْجِدِ. وَهَذَانِ الْبَيْتَانِ لِعَامَانَ بْنِ كَعْبِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ. قَالَ ابْنُ إسْحَاقَ: فَخَرَجَ عَمْرُو بْنُ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيُّ بِغَزَالِيِّ الْكَعْبَةِ وَبِحَجَرِ الرُّكْنِ، فَدَفَنَهَا فِي زَمْزَمَ، وَانْطَلَقَ هُوَ وَمَنْ مَعَهُ مِنْ جُرْهُمٍ إلَى الْيَمَنِ، فَحَزِنُوا عَلَى مَا فَارَقُوا مِنْ أَمْرِ مَكَّةَ وَمُلْكِهَا حُزْنًا شَدِيدًا. فَقَالَ عَمْرُو بْنُ الْحَارِثِ ( بْنِ عَمْرِو ) بْنِ مُضَاضٍ فِي ذَلِكَ، وَلَيْسَ بِمُضَاضٍ الْأَكْبَرِ:: وَقَائِلَةٍ وَالدَّمْعُ سَكْبٌ مُبَادِرُ وَقَدْ شَرِقَتْ بِالدَّمْعِ مِنْهَا الْمَحَاجِرُ كَأَنَّ لَمْ يَكُنْ بَيْنَ الْحَجُونِ إلَى الصَّفَا أَنِيسٌ وَلَمْ يَسْمُرْ بِمَكَّةَ سَامِرُ فَقُلْتُ لَهَا وَالْقَلْبُ مِنِّي كَأَنَّمَا يُلَجْلِجُهُ بَيْنَ الْجَنَاحَيْنِ طَائِرُ بَلَى نَحْنُ كُنَّا أَهْلَهَا، فَأَزَالَنَا صُرُوفُ اللَّيَالِي وَالْجُدُودِ الْعَوَاثِرِ وَكُنَّا وُلَاةَ الْبَيْتِ مِنْ بَعْدِ نَابِتٍ نَطُوفُ بِذَاكَ الْبَيْتِ وَالْخَيْرُ ظَاهِرُ وَنَحْنُ وَلِينَا الْبَيْتَ مِنْ بَعْدِ نَابِتٍ بِعَزٍّ فَمَا يَحْظَى لَدَيْنَا الْمُكَاثِرُ مَلَكْنَا فَعَزَّزْنَا فَأَعْظِمْ بِمُلْكِنَا فَلَيْسَ لِحَيِّ غَيْرِنَا ثَمَّ فَاخِرُ أَلَمْ تُنْكِحُوا مِنْ خَيْرِ شَخْصٍ عَلِمْتُهُ فَأَبْنَاؤُهُ مِنَّا وَنَحْنُ الْأَصَاهِرُ فَإِنْ تَنْثَنِ الدُّنْيَا عَلَيْنَا بِحَالِهَا فَإِنَّ لَهَا حَالًا وَفِيهَا التَّشَاجُرُ فَأَخْرَجَنَا مِنْهَا الْمَلِيكُ بِقُدْرَةٍ كَذَلِكَ يَا لِلنَّاسِ تَجْرِي الْمَقَادِرُ أَقُولُ إذَا نَامَ الْخَلِيُّ وَلَمْ أَنَمْ أَذَا الْعَرْشِ: لَا يَبْعُدُ سُهَيْلٌ وَعَامِرٌ وَبُدِّلْتُ مِنْهَا أَوْجُهًا لَا أُحِبُّهَا قَبَائِلُ مِنْهَا حِمْيَرُ وَيُحَابِرُ وَصِرْنَا أَحَادِيثَا وَكُنَّا بِغِبْطَةٍ بِذَلِكَ عَضَّتْنَا السِّنُونَ الْغَوَابِرُ فَسَحَّتَ دُمُوعُ الْعَيْنِ تَبْكِي لِبَلْدَةٍ بِهَا حَرَمٌ أَمْنٌ وَفِيهَا الْمَشَاعِرُ وَتَبْكِي لِبَيْتٍ لَيْسَ يُوذَى حَمَامُهُ يَظَلُّ بِهِ أَمْنًا وَفِيهِ الْعَصَافِرُ وَفِيهِ وُحُوشٌ لَا تُرَامُ أَنِيسَةٌ إذَا خَرَجَتْ مِنْهُ فَلَيْسَتْ تُغَادِرُ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ فَأَبْنَاؤُهُ منا، عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَمْرُو بْنُ الْحَارِثِ أَيْضًا يَذْكُرُ بَكْرًا وَغُبْشَانُ، وَسَاكِنِي مَكَّةَ الَّذِينَ خَلَفُوا فِيهَا بَعْدَهُمْ:: يَا أَيُّهَا النَّاسُ سِيرُوا إنَّ قَصْرَكُمْ أَنْ تُصْبِحُوا ذَاتَ يَوْمٍ لَا تَسِيرُونَا حُثُّوا الْمَطِيَّ وَأَرْخُوا مِنْ أَزِمَّتِهَا قَبْلَ الْمَمَاتِ وَقَضُّوا مَا تُقِضُّونَا كُنَّا أُنَاسًا كَمَا كُنْتُمْ فَغَيَّرَنَا دَهْرٌ فَأَنْتُمْ كَمَا كُنَّا تَكُونُونَا قَالَ ابْنُ هِشَامٍ: هَذَا مَا صَحَّ لَهُ مِنْهَا. وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ: أَنَّ هَذِهِ الْأَبْيَاتَ أَوَّلُ شِعْرٍ قِيلَ فِي الْعَرَبِ، وَأَنَّهَا وُجِدَتْ مَكْتُوبَةً فِي حَجَرٍ بِالْيَمَنِ، وَلَمْ يُسَمِّ لِي قَائِلَهَا

     ✧ Ibn Hisham said: Abu ʿUbaydah informed me that Bakkah is a name for the hollow of Makkah, because they crowd together in it (yatabākūna), that is, they jostle one another. He recited to me: When the drinker is seized by its pressing throng, Leave him until he presses (yabukka) his press (bakkah). That is, let him be until he presses his camels; that is, he releases them to the water and they crowd upon it. It is the site of the House and the mosque. These two verses are by ʿĀmān b. Kaʿb b. ʿAmr b. Saʿd b. Zayd Manāh b. Tamīm. Ibn Isḥāq said: ʿAmr b. al-Ḥārith b. Muḍāḍ al-Jurhumī departed with the two gazelles of the Kaʿbah and the stone of the corner, and he buried them in Zamzam. Then he and those with him of Jurhum departed for Yemen, and they grieved deeply over what they had left behind of the affairs of Makkah and its sovereignty. ʿAmr b. al-Ḥārith b. ʿAmr b. Muḍāḍ — not Muḍāḍ the elder — said concerning that: And a woman said, with tears pouring forth at once, while her eye-sockets were choked with tears: “It is as if there had never been, between al-Ḥajūn and al-Ṣafā, any companion, nor any night-talker conversing by night in Makkah.” I said to her, while my heart within me was as if a bird were tossing it between my two sides: “Indeed, we were its people, but the vicissitudes of the nights and the stumbling fortunes have removed us. We were the guardians of the House after Nābit, circumambulating that House while goodness was manifest. We took charge of the House after Nābit with might, so no boaster could outstrip us in honor. We ruled, and we strengthened; how mighty was our dominion! No other tribe there had any pride to vaunt. Did you not marry from the best person I have known, so that his sons are from us, and we are the in-laws? If the world should turn away from us with its full state, then it has states within which there is contention. The Sovereign drove us out of it by His power; thus, O people, do destinies run. I say, when the carefree man sleeps and I do not sleep: O Lord of the Throne, may Suhayl and ʿĀmir not perish! I have been given in exchange for it faces I do not love: tribes among them Ḥimyar and Yuḥābir. We have become tales after having been in felicity; thus the passing years have bitten us. The tears of the eye poured down, weeping for a land in which there is a secure sanctuary and the sacred rites, And weeping for a House whose doves are not harmed, where they remain in safety, and within it are sparrows. And in it are wild creatures, unassailable and at home; when they leave it, they do not abandon it.” Ibn Hisham said: His saying “his sons are from us” is from other than Ibn Isḥāq. Ibn Isḥāq said: ʿAmr b. al-Ḥārith also said, mentioning Bakr, Ghubshān, and the inhabitants of Makkah who remained behind in it after them: O people, journey forth! The utmost of your scope is that you may one day become such that you cannot journey. Urge on the mounts and loosen their reins before death, and discharge what you are bound to discharge. We were a people as you are now, but time changed us; so you, as we were, shall become like us. Ibn Hisham said: This is what has been verified of it. Some of the people of knowledge in poetry told me that these verses are the first poetry ever uttered among the Arabs, and that they were found written on a stone in Yemen, but he did not name their author to me.

142. Sirat Ibn Hisham 142No grade recorded

     اسْتِبْدَادُ قَوْمٍ مِنْ خُزَاعَةَ بِوِلَايَةِ الْبَيْتِ قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ غُبْشَانَ مِنْ خُزَاعَةَ وَلِيَتْ الْبَيْتَ دُونَ بَنِي بَكْرِ بْنِ عَبْدِ مَنَاةَ، وَكَانَ الَّذِي يَلِيهِ مِنْهُمْ عَمْرُو بْنُ الْحَارِثِ الْغُبْشَانِيُّ، وَقُرَيْشٌ إذْ ذَاكَ حُلُولٌ وَصِرَمٌ، وَبُيُوتَاتٌ مُتَفَرِّقُونَ فِي قَوْمِهِمْ مِنْ بَنِي كِنَانَةَ، فَوَلِيَتْ خُزَاعَةُ الْبَيْتَ يَتَوَارَثُونَ ذَلِكَ كَابِرًا عَنْ كَابِرٍ، حَتَّى كَانَ آخِرُهُمْ حُلَيْلُ بْنُ حَبَشِيَّةَ بْنِ سَلُولَ بْنِ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيَّ. قَالَ ابْنُ هِشَامٍ: يُقَالُ حُبْشِيَّةُ بْنُ سَلُولَ. تَزَوُّجُ قُصَيِّ بْنِ كِلَابٍ حُبَّى بِنْتَ حُلَيْلٍ

     ✧ THE MONOPOLIZATION BY A GROUP OF KHUZĀʿAH OF THE GUARDIANSHIP OF THE HOUSE Ibn Isḥāq said: Then the Ghubshān of Khuzāʿah took over the guardianship of the House to the exclusion of the Banū Bakr b. ʿAbd Manāh. The one among them who held it was ʿAmr b. al-Ḥārith al-Ghubshānī. Quraysh at that time were scattered groups, small parties, and separate households among their people of the Banū Kinānah. So Khuzāʿah held the guardianship of the House, inheriting it one generation after another, until the last of them was Ḥulayl b. Ḥabashiyyah b. Salūl b. Kaʿb b. ʿAmr al-Khuzāʿī. Ibn Hishām said: It is also said Ḥubshiyyah b. Salūl. THE MARRIAGE OF QUṢAYY B. KILĀB TO ḤUBBĀ BT. ḤULAYL

143. Sirat Ibn Hisham 143No grade recorded

     [ أَوْلَادُ قُصَيٍّ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ قُصَيَّ بْنَ كِلَابٍ خَطَبَ إلَى حُلَيْلِ بْنِ حُبْشِيَّةَ ابْنَتَهُ حُبَّى، فَرَغِبَ فِيهِ حُلَيْلٌ فَزَوَّجَهُ، فَوَلَدَتْ لَهُ عَبْدَ الدَّارِ، وَعَبْدَ مَنَافٍ، وَعَبْدَ الْعُزَّى، وَعَبْدًا. فَلَمَّا انْتَشَرَ وَلَدُ قُصَيٍّ، وَكَثُرَ مَالُهُ، وَعَظُمَ شَرَفُهُ، هَلَكَ حُلَيْلٌ

     ✧ [The children of Quṣayy] Ibn Isḥāq said: Then Quṣayy b. Kilāb asked Ḥulayl b. Ḥubshiyyah for his daughter Ḥubbā in marriage, and Ḥulayl desired him, so he gave her to him in marriage. She bore him ʿAbd al-Dār, ʿAbd Manāf, ʿAbd al-ʿUzzā, and ʿAbdan. When the children of Quṣayy had spread, and his wealth had grown abundant, and his honor had become great, Ḥulayl died.

144. Sirat Ibn Hisham 144No grade recorded

     [ تَوَلِّي قُصَيٍّ أَمْرَ الْبَيْتِ وَنُصْرَةَ رُزَاحٍ لَهُ ] فَرَأَى قُصَيٌّ أَنَّهُ أَوْلَى بِالْكَعْبَةِ، وَبِأَمْرِ مَكَّةَ مِنْ خُزَاعَةَ وَبَنِيَّ بَكْرٍ، وَأَنَّ قُرَيْشًا قُرْعَةُ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ وَصَرِيحُ وَلَدِهِ. فَكَلَّمَ رِجَالًا مِنْ قُرَيْشٍ، وَبَنِيَّ كِنَانَةَ، وَدَعَاهُمْ إلَى إخْرَاجِ خُزَاعَةَ وَبَنِيَّ بَكْرٍ مِنْ مَكَّةَ، فَأَجَابُوهُ. وَكَانَ رَبِيعَةُ بْنُ حَرَامٍ مِنْ عُذْرَةَ بْنِ سَعْدِ بْنِ زَيْدِ قَدْ قَدِمَ مَكَّةَ بَعْدَ هُلْكِ كِلَابٍ، فَتَزَوَّجَ فَاطِمَةَ بِنْتَ سَعْدِ بْنِ سَيَلٍ، وَزُهْرَةَ يَوْمَئِذٍ رَجُلٌ، وَقُصَيٌّ فَطِيمٌ، فَاحْتَمَلَهَا إلَى بِلَادِهِ، فَحَمَلَتْ قُصَيًّا مَعَهَا، وَأَقَامَ زُهْرَةَ، فَوَلَدَتْ لِرَبِيعَةَ رِزَاحًا. فَلَمَّا بَلَغَ قُصَيٌّ وَصَارَ رَجُلًا أَتَى مَكَّةَ، فَأَقَامَ بِهَا، فَلَمَّا أَجَابَهُ قَوْمُهُ إلَى مَا دَعَاهُمْ إلَيْهِ، كَتَبَ إلَى أَخِيهِ مِنْ أُمِّهِ، رِزَاحِ بْنِ رَبِيعَةَ، يَدْعُوهُ إلَى نُصْرَتِهِ، وَالْقِيَامِ مَعَهُ. فَخَرَجَ رِزَاحُ بْنُ رَبِيعَةَ وَمَعَهُ إخْوَتُهُ: حُنُّ بْنُ رَبِيعَةَ، وَمَحْمُودُ بْنُ رَبِيعَةَ، وَجُلْهُمَةُ بْنُ رَبِيعَةَ، وَهُمْ لِغَيْرِ فَاطِمَةَ، فِيمَنْ تَبِعَهُمْ مِنْ قُضَاعَةَ فِي حَاجِّ الْعَرَبِ، وَهُمْ مُجْمِعُونَ لِنُصْرَةِ قُصَيٍّ. وَخُزَاعَةُ تَزْعُمُ أَنَّ حُلَيْلَ بْنَ حُبْشِيَّةَ أَوْصَى بِذَلِكَ، قُصَيًّا وَأَمَرَهُ بِهِ حِينَ انْتَشَرَ لَهُ مِنْ ابْنَتِهِ مِنْ الْوَلَدِ مَا انْتَشَرَ. وَقَالَ: أَنْتِ أَوْلَى بِالْكَعْبَةِ، وَبِالْقِيَامِ عَلَيْهَا، وَبِأَمْرِ مَكَّةَ مِنْ خُزَاعَةَ، فَعِنْدَ ذَلِكَ طَلَبَ قُصَيٌّ مَا طَلَبَ. وَلَمْ نَسْمَعْ ذَلِكَ مِنْ غَيْرِهِمْ، فَاَللَّهُ أَعْلَمُ أَيَّ ذَلِكَ كَانَ. مَا كَانَ يَلِيهِ الْغَوْثُ بْنُ مُرَّ مِنْ الْإِجَازَةِ لِلنَّاسِ بِالْحَجِّ وَكَانَ الْغَوْثُ بْنُ مُرَّ بْنِ أَدِّ بْنِ طَابِخَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ يَلِي الْإِجَازَةَ لِلنَّاسِ بِالْحَجِّ مِنْ عَرَفَةَ، وَوَلَدُهُ مِنْ بَعْدِهِ، وَكَانَ يُقَالُ لَهُ ولِوَلَدِهِ صُوفَةُ. وَإِنَّمَا وَلِيَ ذَلِكَ الْغَوْثُ بْنُ مُرَّ، لِأَنَّ أُمَّهُ كَانَتْ امْرَأَةً مِنْ جُرْهُمٍ، وَكَانَتْ لَا تَلِدُ، فَنَذَرَتْ لِلَّهِ إنْ هِيَ وَلَدَتْ رَجُلًا أَنْ تَصَّدَّقَ بِهِ عَلَى الْكَعْبَةِ عَبْدًا لَهَا يَخْدُمُهَا، وَيَقُومُ عَلَيْهَا. فَوَلَدَتْ الْغَوْثَ، فَكَانَ يَقُومُ عَلَى الْكَعْبَةِ فِي الدَّهْرِ الْأَوَّلِ مَعَ أَخْوَالِهِ مِنْ جُرْهُمٍ، فَوَلِيَ الْإِجَازَةَ بِالنَّاسِ مِنْ عَرَفَةَ، لِمَكَانِهِ الَّذِي كَانَ بِهِ مِنْ الْكَعْبَةِ، وَوَلَدُهُ مِنْ بَعْدِهِ حَتَّى انْقَرَضُوا. فَقَالَ مُرُّ بْنُ أَدٍّ لِوَفَاءِ نَذْرِ أُمِّهِ:: إنِّي جَعَلْتُ رَبَّ مَنْ بَييَّهْ رَبِيطَةً بِمَكَّةَ الْعَلِيَّهْ فَبَارِكْنَ لِي بِهَا أليَّهْ وَاجْعَلْهُ لِي مِنْ صَالِحِ الْبَرِيَّهْ وَكَانَ الْغَوْثُ بْنُ مُرٍّ - فِيمَا زَعَمُوا - إذَا دَفَعَ بِالنَّاسِ قَالَ:: لاهُمَّ إنِّي تَابِعٌ تَبَاعَهُ إنْ كَانَ إثْمٌ فَعَلَى قُضَاعَهُ قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ عَنْ أَبِيهِ ( عَبَّادٍ ). قَالَ:

     ✧ [Quṣayy's assumption of authority over the House and Ruzāḥ's support for him] Quṣayy saw that he was more entitled to the Kaʿbah and to the authority over Makkah than Khuzāʿah and Banū Bakr, and that Quraysh were the pure stock of Ismāʿīl son of Ibrāhīm and his unmixed descendants. So he spoke to men of Quraysh and Banū Kinānah and called them to expel Khuzāʿah and Banū Bakr from Makkah, and they answered him. Rabīʿah b. Ḥarām of ʿUdhrah b. Saʿd b. Zayd had come to Makkah after the death of Kilāb, and he married Fāṭimah bt. Saʿd b. Sayal, while Zuhrah was then a grown man and Quṣayy a weaned child. He took her away to his land, and she carried Quṣayy with her, while Zuhrah stayed. She bore Rizāḥ to Rabīʿah. When Quṣayy grew up and became a man, he came to Makkah and settled there. When his people answered his call, he wrote to his maternal brother Rizāḥ b. Rabīʿah, summoning him to support him and stand with him. Rizāḥ b. Rabīʿah set out with his brothers Ḥunn b. Rabīʿah, Maḥmūd b. Rabīʿah, and Julhumah b. Rabīʿah—who were not sons of Fāṭimah—along with those of Quḍāʿah who followed them during the pilgrimage of the Arabs, all resolved to support Quṣayy. Khuzāʿah claim that Ḥulayl b. Ḥubshiyyah had bequeathed that to Quṣayy and commanded him to do it when his descendants through his daughter had become numerous. He said: “You are more entitled to the Kaʿbah, to its guardianship, and to the authority over Makkah than Khuzāʿah.” So at that time Quṣayy sought what he sought. We have not heard this from anyone other than them, and God knows best which of the two it was. The office of granting permission to the people for the pilgrimage, which al-Ghawth b. Murr held Al-Ghawth b. Murr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar used to hold the office of granting permission to the people for the pilgrimage from ʿArafah, and his descendants after him. He and his descendants were called Ṣūfah. Al-Ghawth b. Murr held that office because his mother was a woman of Jurhum who had been barren. She vowed to God that if she bore a male child, she would dedicate him to the Kaʿbah as a servant of hers to serve it and attend to it. She bore al-Ghawth, and he used to attend to the Kaʿbah in the earliest time along with his maternal uncles from Jurhum. Thus he held the office of granting permission to the people from ʿArafah because of his position at the Kaʿbah, and his descendants after him until they died out. Murr b. Udd said, in fulfillment of his mother’s vow: “I have made, by the Lord of the One who built it, A dedication in lofty Makkah, So bless her for me, And make him one of the righteous of creation.” Al-Ghawth b. Murr—as they alleged—when he sent the people forth would say: “O God, I am a follower of a following; If there is sin, it is upon Quḍāʿah.” Ibn Isḥāq said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr related to me, from his father ʿAbbād. He said:

145. Sirat Ibn Hisham 145No grade recorded

     [ صُوفَةُ وَرَمْيُ الْجِمَارِ ] كَانَتْ صُوفَةُ تَدْفَعُ بِالنَّاسِ مِنْ عَرَفَةَ، وَتُجِيزُ بِهِمْ إذَا نَفَرُوا مِنْ مِنًى، فَإِذَا كَانَ يَوْمُ النَّفْرِ أَتَوْا لِرَمْيِ الْجِمَارِ، وَرَجُلٌ مِنْ صُوفَةَ يَرْمِي لِلنَّاسِ، لَا يَرْمُونَ حَتَّى يَرْمِي. فَكَانَ ذَوُو الْحَاجَاتِ الْمُتَعَجِّلُونَ يَأْتُونَهُ، فَيَقُولُونَ لَهُ: قُمْ فَارْمِ حَتَّى نَرْمِيَ مَعَكَ؛ فَيَقُولُ: لَا وَاَللَّهِ، حَتَّى تَمِيلَ الشَّمْسُ. فَيَظَلُّ ذَوُو الْحَاجَاتِ الَّذِينَ يُحِبُّونَ التَّعَجُّلَ يَرْمُونَهُ بِالْحِجَارَةِ، وَيَسْتَعْجِلُونَهُ بِذَلِكَ، وَيَقُولُونَ لَهُ: وَيْلَكَ قُمْ فَارْمِ؛ فَيَأْبَى عَلَيْهِمْ. حَتَّى إذَا مَالَتْ الشَّمْسُ قَامَ فَرَمَى وَرَمَى النَّاسُ مَعَهُ

     ✧ [Ṣūfah and the stoning of the jamarāt] Ṣūfah used to send the people forth from ʿArafah, and to give them permission to depart when they left Minā. When the day of departure came, they would come for the stoning of the jamarāt, and a man from Ṣūfah would do the stoning for the people; they would not stone until he stoned. Those with urgent needs who were in a hurry would come to him and say, 'Stand and stone, so that we may stone with you.' He would say, 'No, by Allah, not until the sun declines.' Then those with urgent needs who wanted to hurry would pelt him with stones, trying to make him hasten, and they would say to him, 'Woe to you, stand and stone.' But he would refuse. When the sun declined, he stood and stoned, and the people stoned with him.

146. Sirat Ibn Hisham 146No grade recorded

     [ تَوَلِّي بَنِي سَعْدٍ أَمْرَ الْبَيْتِ بَعْدَ صُوفَةَ ] قَالَ ابْنُ إسْحَاقَ: فَإِذَا فَرَغُوا مِنْ رَمْيِ الْجِمَارِ وَأَرَادُوا النَّفْرَ مِنْ مِنًى، أَخَذَتْ صُوفَةُ بِجَانِبَيْ الْعَقَبَةِ، فَحَبَسُوا النَّاسَ وَقَالُوا: أَجِيزِى صُوفَةَ، فَلَمْ يَجُزْ أَحَدٌ مِنْ النَّاسِ حَتَّى يَمُرُّوا، فَإِذَا نَفَرَتْ صُوفَةُ وَمَضَتْ خُلِّيَ سَبِيلُ النَّاسِ فَانْطَلَقُوا بَعْدَهُمْ فَكَانُوا كَذَلِكَ حَتَّى انْقَرَضُوا، فَوَرِثَهُمْ ذَلِكَ مِنْ بَعْدِهِمْ بِالْقُعْدُدِ بَنُو سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَكَانَتْ مِنْ بَنِي سَعْدٍ فِي آلِ صَفْوَانَ بْنِ الْحَارِثِ بْنِ شِجْنَةَ

     ✧ [The assumption by the Banū Saʿd of authority over the House after Ṣūfah] Ibn Isḥāq said: When they had finished the throwing of the pebbles and wished to depart from Minā, Ṣūfah took up positions on the two sides of the ʿAqabah and held back the people, saying: "Pass on, Ṣūfah!" And no one of the people passed until they had gone by. When Ṣūfah had departed and moved on, the people's way was left open, and they went off after them. They continued in this manner until they became extinct. Then after them Banū Saʿd b. Zayd Manāh b. Tamīm inherited that function from them, by virtue of being the most direct in descent. And it belonged to Banū Saʿd, in the family of Ṣafwān b. al-Ḥārith b. Shijnah.

147. Sirat Ibn Hisham 147No grade recorded

     [ نَسَبُ صَفْوَانَ ] قَالَ ابْنُ هِشَامٍ: صَفْوَانُ بْنُ جُنَابِ بْنِ شِجْنَةَ بْنِ عُطَارِدَ بْنِ عَوْفِ بْنِ كَعْبِ بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ. [ صَفْوَانُ وَكَرِبٌ وَالْإِجَازَةُ فِي الْحَجِّ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ صَفْوَانُ هُوَ الَّذِي يُجِيزُ لِلنَّاسِ بِالْحَجِّ مِنْ عَرَفَةَ، ثُمَّ بَنَوْهُ مِنْ بَعْدِهِ، حَتَّى كَانَ آخِرَهُمْ الَّذِي قَامَ عَلَيْهِ الْإِسْلَامُ، كَرِبُ بْنُ صَفْوَانَ، وَقَالَ أَوْسُ بْنُ تَمِيمِ بْنِ مَغْرَاءَ السَّعْدِيُّ:: لَا يَبْرَحُ النَّاسُ مَا حَجُّوا مُعَرَّفَهُمْ حَتَّى يُقَالَ أَجِيزُوا آلَ صَفْوَانَا قَالَ ابْنُ هِشَامٍ: هَذَا الْبَيْتُ فِي قَصِيدَةٍ لِأَوْسِ بْنِ مَغْرَاءَ

     ✧ [The lineage of Ṣafwān] Ibn Hishām said: Ṣafwān b. Junāb b. Shijnah b. ʿUṭārid b. ʿAwf b. Kaʿb b. Saʿd b. Zayd Manāh b. Tamīm. [Ṣafwān and Karib and the permission to proceed in the pilgrimage] Ibn Isḥāq said: Ṣafwān was the one who used to grant permission to the people to proceed from ʿArafah in the pilgrimage, then his sons after him, until the last of them, the one in whose time Islam arose, was Karib b. Ṣafwān. Aws b. Tamīm b. Maghrāʾ al-Saʿdī said: People will not cease, as long as they perform the pilgrimage at their standing place, until it is said: grant permission, O family of Ṣafwān. Ibn Hishām said: This verse is from a poem by Aws b. Maghrāʾ.

148. Sirat Ibn Hisham 148No grade recorded

     [ شِعْرُ ذِي الْإِصْبَعِ فِي إفَاضَتِهِمْ بِالنَّاسِ ] وَأَمَّا قَوْلُ ذِي الْإِصْبَعِ الْعَدْوَانِيِّ، وَاسْمُهُ حُرْثَانُ ( مِنْ عَدْوَانَ ) بْنِ عَمْرٍو؛ وَإِنَّمَا سُمِّيَ ذَا الْإِصْبَعِ لِأَنَّهُ كَانَ لَهُ إصْبَعٌ فَقَطَعَهَا:: عَذِيرَ الْحَيِّ مِنْ عَدْوَانَ كَانُوا حَيَّةَ الْأَرْضِ بَغَى بَعْضُهُمْ ظُلْمًا فَلَمْ يُرْعِ عَلَى بَعْضِ وَمِنْهُمْ كَانَتْ السَّادَا تُ وَالْمُوفُونَ بِالْقَرْضِ وَمِنْهُمْ مَنْ يُجِيزُ النَّا سَ بِالسُّنَّةِ وَالْفَرْضِ وَمِنْهُمْ حَكَمٌ يَقْضِي فَلَا يُنْقَضُ مَا يَقْضِي

     ✧ [The poetry of Dhū al-Iṣbaʿ concerning their dispatching the people] As for the words of Dhū al-Iṣbaʿ al-ʿAdwānī, whose name was Ḥurthān (of ʿAdwān) b. ʿAmr — he was called Dhū al-Iṣbaʿ because he had a finger which he cut off: ʿAdhīra al-ḥayyi min ʿAdwāna kānū ḥayyata al-arḍi baghā baʿḍuhum ẓulman fa-lam yurʿi ʿalā baʿḍin Wa-minhum kānat al-sādātu wa-l-mūfūna bi-l-qarḍi wa-minhum man yujīzu al-nāsa bi-l-sunnati wa-l-farḍi Wa-minhum ḥakamun yaqḍī fa-lā yunqaḍu mā yaqḍī

149. Sirat Ibn Hisham 149No grade recorded

     [ أَبُو سَيَّارَةَ وَإِفَاضَتُهُ بِالنَّاسِ ] - وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ - فَلِأَنَّ الْإِفَاضَةَ مِنْ الْمُزْدَلِفَةِ كَانَتْ فِي عَدْوَانَ - فِيمَا حَدَّثَنِي زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ - يَتَوَارَثُونَ ذَلِكَ كَابِرًا عَنْ كَابِرٍ. حَتَّى كَانَ آخِرَهُمْ الَّذِي قَامَ عَلَيْهِ الْإِسْلَامُ أَبُو سَيَّارَةَ، عُمَيْلَةُ بْنُ الْأَعْزَلِ. فَفِيهِ يَقُولُ شَاعِرٌ مِنْ الْعَرَبِ:: نَحْنُ دَفَعْنَا عَنْ أَبِي سَيَّارَهْ وَعَنْ مَوَالِيهِ بَنِي فَزَارَهْ حَتَّى أَجَازَ سَالِمًا حِمَارَهْ مُسْتَقْبِلَ الْقِبْلَةِ يَدْعُو جَارَهُ قَالَ: وَكَانَ أَبُو سَيَّارَةَ يَدْفَعُ بِالنَّاسِ عَلَى أَتَانٍ لَهُ، فَلِذَلِكَ يَقُولُ: سَالِمًا حِمَارَهُ

     ✧ [Abū Sayyārah and his leading the people in departure] — and these verses are in a qaṣīdah of his — for the ifāḍah from al-Muzdalifah was among ʿAdwān — according to what Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to me from Muḥammad b. Isḥāq — they inherited that from one great one to another great one, until the last of them upon whom Islam arose was Abū Sayyārah, ʿUmaylah b. al-Aʿzal. About him a poet of the Arabs says: We pushed back from Abū Sayyārah, And from his clients, the Banū Fazārah, Until he let his donkey pass safely, Facing the qiblah, invoking his neighbor. He said: Abū Sayyārah used to lead the people on a she-donkey of his, and for that reason he says: safely, his donkey.

150. Sirat Ibn Hisham 150No grade recorded

     أَمْرُ عَامِرِ بْنِ ظَرِبِ بْنِ عَمْرِو بْنِ عِيَاذِ بْنِ يَشْكُرَ بْنِ عَدْوَانَ [ قَضَاؤُهُ فِي خُنْثَى وَمَشْوَرَةُ جَارِيَتِهِ سُخَيْلَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَوْلُهُ حَكَمٌ يَقْضِي، يَعْنِي عَامِرَ بْنَ ظَرِبِ بْنِ عَمْرِو بْنِ عِيَاذِ بْنِ يَشْكُرَ بْنِ عَدْوَانَ الْعَدْوَانِيَّ. وَكَانَتْ الْعَرَبُ لَا يَكُونُ بَيْنَهَا نَائِرَةٌ وَلَا عُضْلَةٌ فِي قَضَاءٍ إلَّا أَسْنَدُوا ذَلِكَ إلَيْهِ ثُمَّ رَضُوا بِمَا قَضَى فِيهِ. فَاخْتُصِمَ إلَيْهِ فِي بَعْضِ مَا كَانُوا يَخْتَلِفُونَ فِيهِ، فِي رَجُلٍ خُنْثَى، لَهُ مَا لِلرَّجُلِ وَلَهُ مَا لِلْمَرْأَةِ، فَقَالُوا: أَتَجْعَلُهُ رَجُلًا أَوْ امْرَأَةً ؟ وَلَمْ يَأْتُوهُ بِأَمْرِ كَانَ أَعْضَلَ مِنْهُ. فَقَالَ: حَتَّى أَنْظُرَ فِي أَمْرِكُمْ، فَوَاَللَّهِ مَا نَزَلَ بِي مِثْلُ هَذِهِ مِنْكُمْ يَا مَعْشَرَ الْعَرَبِ فَاسْتَأْخَرُوا عَنْهُ. فَبَاتَ لَيْلَتَهُ سَاهِرًا، يُقَلِّبُ أَمْرَهُ، وَيَنْظُرُ فِي شَأْنِهِ، لَا يَتَوَجَّهُ لَهُ مِنْهُ وَجْهٌ. وَكَانَتْ لَهُ جَارِيَةٌ يُقَالُ لَهَا سُخَيْلَةُ تَرْعَى عَلَيْهِ غَنَمَهُ، وَكَانَ يُعَاتِبُهَا إذَا سَرَحَتْ فَيَقُولُ: صَبَّحْتِ وَاَللَّهِ يَا سُخَيْلُ وَإِذَا أَرَاحَتْ عَلَيْهِ قَالَ: مَسَّيْتِ وَاَللَّهِ يَا سُخَيْلُ وَذَلِكَ أَنَّهَا كَانَتْ تُؤَخِّرُ السَّرْحَ حَتَّى يَسْبِقَهَا بَعْضُ النَّاسِ، وَتُؤَخِّرُ الْإِرَاحَةَ حَتَّى يَسْبِقَهَا بَعْضٌ. فَلَمَّا رَأَتْ سَهَرَهُ وَقِلَّةَ قَرَارِهِ عَلَى فِرَاشِهِ قَالَتْ: مَا لَكَ لَا أَبَا لَكَ مَا عَرَاكَ فِي لَيْلَتِكَ هَذِهِ ؟ قَالَ: وَيْلَكَ دَعِينِي، أَمْرٌ لَيْسَ مِنْ شَأْنِكَ، ثُمَّ عَادَتْ لَهُ بِمِثْلِ قَوْلِهَا. فَقَالَ فِي نَفْسِهِ: عَسَى أَنْ تَأْتِيَ مِمَّا أَنَا فِيهِ بِفَرَجٍ؛ فَقَالَ: وَيْحَكَ اُخْتُصِمَ إلَيَّ فِي مِيرَاثِ خُنْثَى، أَأَجْعَلُهُ رَجُلًا أَوْ امْرَأَةً ؟ فَوَاَللَّهِ مَا أَدْرِي مَا أَصْنَعُ، وَمَا يَتَوَجَّهُ لِي فِيهِ وَجْهٌ. قَالَ: فَقَالَتْ: سُبْحَانَ اللَّهِ لَا أَبَا لَكَ أَتْبِعْ الْقَضَاءَ الْمَبَالَ، أَقْعِدْهُ، فَإِنْ بَالَ مِنْ حَيْثُ يَبُولُ الرَّجُلُ فَهُوَ رَجُلٌ، وَإِنْ بَالَ مِنْ حَيْثُ تَبُولُ الْمَرْأَةُ، فَهِيَ امْرَأَةٌ. قَالَ: مَسِّي سُخَيْلُ بَعْدَهَا أَوْ صَبِّحِي، فَرَّجْتِهَا وَاَللَّهِ. ثُمَّ خَرَجَ عَلَى النَّاسِ حِينَ أَصْبَحَ، فَقَضَى بِاَلَّذِي أَشَارَتْ عَلَيْهِ بِهِ.

     ✧ The account of ʿĀmir b. Ẓarib b. ʿAmr b. ʿIyādh b. Yashkur b. ʿAdwān [His judgment concerning a hermaphrodite and the counsel of his slave-girl Sukhaylah]. Ibn Isḥāq said: And his saying, “a wise arbiter who judges,” means ʿĀmir b. Ẓarib b. ʿAmr b. ʿIyādh b. Yashkur b. ʿAdwān al-ʿAdwānī. The Arabs had no dispute or intractable case in judgment but they referred it to him, and then they accepted what he ruled in it. A case was brought before him among those over which they used to differ, concerning a hermaphrodite person, who had what a man has and what a woman has. They said: Will you make him a man or a woman? And they did not bring him any matter more difficult than this. He said: Wait until I consider your case. By God, nothing like this from you has befallen me, O assembly of Arabs. So they delayed for him. He spent his night sleepless, turning over the matter and considering its affair, and no aspect of it became clear to him. He had a slave-girl called Sukhaylah who pastured his sheep for him. He would reproach her when she drove them out in the morning, saying: “You have delayed into morning, by God, O Sukhayl,” and when she brought them back in the evening, he said: “You have delayed into evening, by God, O Sukhayl.” That was because she used to delay the morning pasturing until some of the people got ahead of her, and delay the evening return until some got ahead. When she saw his sleeplessness and his little rest upon his bed, she said: “What is wrong with you, may you have no father? What has afflicted you this night of yours?” He said: “Woe to you, leave me alone. It is a matter of no concern to you.” Then she repeated to him the like of her words. He said to himself: “Perhaps she may bring relief for what I am in.” So he said: “Woe to you. A case was brought to me concerning the inheritance of a hermaphrodite: shall I make it a man or a woman? By God, I do not know what to do, and no aspect of it becomes clear to me.” He said: Then she said: “Glory be to God, may you have no father! Follow the decisive indication of urination. Seat him; if he urinates from where a man urinates, then he is a man, and if she urinates from where a woman urinates, then she is a woman.” He said: “Delay into evening, Sukhayl, after this, or delay into morning. You have relieved it, by God.” Then he went out to the people when morning came and judged according to what she had indicated to him.

151. Sirat Ibn Hisham 151No grade recorded

     غَلَبُ قُصَيِّ بْنِ كِلَابٍ عَلَى أَمْرِ مَكَّةَ وَجَمْعُهُ أَمْرَ قُرَيْشٍ [ وَمَعُونَةُ قُضَاعَةَ لَهُ ] [ هَزِيمَةُ صُوفَةَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا كَانَ ذَلِكَ الْعَامُ فَعَلَتْ صُوفَةُ كَمَا كَانَتْ تَفْعَلُ، وَقَدْ عَرَفَتْ ذَلِكَ لَهَا الْعَرَبُ، وَهُوَ دِينٌ فِي أَنْفُسِهِمْ فِي عَهْدِ جُرْهُمٍ وَخُزَاعَةَ وَوِلَايَتِهِمْ فَأَتَاهُمْ قُصَيُّ بْنُ كِلَابٍ بِمَنْ مَعَهُ مِنْ قَوْمِهِ مِنْ قُرَيْشٍ وَكِنَانَةَ وَقُضَاعَةَ عِنْدَ الْعَقَبَةِ، فَقَالَ: لَنَحْنُ أَوْلَى بِهَذَا مِنْكُمْ، فَقَاتِلُوهُ، فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، ثُمَّ انْهَزَمَتْ صُوفَةُ، وَغَلَبَهُمْ قُصَيٌّ عَلَى مَا كَانَ بِأَيْدِيهِمْ مِنْ ذَلِكَ. [ مُحَارَبَةُ قُصَيٍّ لِخُزَاعَةَ وَبَنِيَّ بَكْرٍ وَتَحْكِيمُ يَعْمُرَ بْنِ عَوْفٍ ] وَانْحَازَتْ عِنْدَ ذَلِكَ خُزَاعَةُ وَبَنُو بَكْرٍ عَنْ قُصَيٍّ، وَعَرَفُوا أَنَّهُ سَيَمْنَعُهُمْ كَمَا مَنَعَ صُوفَةَ، وَأَنَّهُ سَيَحُولُ بَيْنَهُمْ وَبَيْنَ الْكَعْبَةِ وَأَمْرِ مَكَّةَ. فَلَمَّا انْحَازُوا عَنْهُ بَادَاهُمْ وَأَجْمَعَ لِحَرْبِهِمْ وَثَبَتَ مَعَهُ أَخُوهُ رِزَاحُ بْنُ رَبِيعَةَ بِمَنْ مَعَهُ مِنْ قَوْمِهِ مِنْ قُضَاعَةَ. وَخَرَجَتْ لَهُ خُزَاعَةُ وَبَنُو بَكْرٍ فَالْتَقَوْا، فَاقْتَتَلُوا قِتَالًا شَدِيدًا بِالْأَبْطَحِ، حَتَّى كَثُرَتْ الْقَتْلَى فِي الْفَرِيقَيْنِ جَمِيعًا، ثُمَّ إنَّهُمْ تَدَاعَوْا إلَى الصُّلْحِ وَإِلَى أَنْ يُحَكِّمُوا بَيْنَهُمْ رَجُلًا مِنْ الْعَرَبِ، فَحَكَّمُوا يَعْمُرَ بْنَ عَوْفِ بْنِ كَعْبِ بْنِ عَامِرِ بْنِ لَيْثِ بْنِ بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، فَقَضَى بَيْنَهُمْ بِأَنَّ قُصَيًّا أَوْلَى بِالْكَعْبَةِ وَأَمْرِ مَكَّةَ مِنْ خُزَاعَةَ، وَأَنَّ كُلَّ دَمٍ أَصَابَهُ قُصَيٌّ مِنْ خُزَاعَةَ وَبَنِيَّ بَكْرٍ، مَوْضُوعٌ يَشْدَخُهُ تَحْتَ قَدَمَيْهِ، وَأَنَّ مَا أَصَابَتْ خُزَاعَةُ وَبَنُو بَكْرٍ مِنْ قُرَيْشٍ، وَكِنَانَةَ وَقُضَاعَةَ فَفِيهِ الدِّيَةُ مُؤَدَّاةٌ، وَأَنْ يُخَلَّى بَيْنَ قُصَيٍّ وَبَيْنَ الْكَعْبَةِ وَمَكَّةَ. [ سَبَبُ تَسْمِيَةِ يَعْمُرَ بِالشَّدَّاخِ ] فَسُمِّيَ يَعْمُرُ بْنُ عَوْفٍ يَوْمَئِذٍ: الشَّدَّاخَ، لِمَا شَدَخَ مِنْ الدِّمَاءِ وَوَضَعَ مِنْهَا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: الشُّدَاخُ.

     ✧ The victory of Quṣayy b. Kilāb over the affair of Makkah and his unifying the affair of Quraysh and the assistance of Quḍāʿah to him [The rout of Ṣūfah] Ibn Isḥāq said: When that year came, Ṣūfah did as they had been doing, and the Arabs acknowledged that for them, it being a religion among themselves in the era of Jurhum and Khuzāʿah and their authority. Then Quṣayy b. Kilāb came to them with those with him from his people of Quraysh, Kinānah, and Quḍāʿah at al-ʿAqabah and said: "We are more entitled to this than you." So they fought him, and the people fought a fierce battle. Then Ṣūfah was routed, and Quṣayy overcame them in what had been in their hands of that. [The fighting of Quṣayy against Khuzāʿah and Banū Bakr and the arbitration of Yaʿmur b. ʿAwf] At that point Khuzāʿah and Banū Bakr withdrew from Quṣayy, knowing that he would prevent them as he had prevented Ṣūfah, and that he would come between them and the Kaʿbah and the affair of Makkah. When they withdrew from him, he initiated hostilities against them and resolved on war with them. His brother Rizāḥ b. Rabīʿah stood firm with him with those with him from his people of Quḍāʿah. Khuzāʿah and Banū Bakr went out against him, and they met and fought a fierce battle in al-Abṭaḥ until the slain became numerous in both parties altogether. Then they called one another to peace and to appointing as arbiter between them a man of the Arabs. They appointed Yaʿmur b. ʿAwf b. Kaʿb b. ʿĀmir b. Layth b. Bakr b. ʿAbd Manāh b. Kinānah as arbiter. He judged between them that Quṣayy was more entitled to the Kaʿbah and the affair of Makkah than Khuzāʿah, and that every blood Quṣayy had shed of Khuzāʿah and Banū Bakr was remitted, he trampling it under his two feet, and that what Khuzāʿah and Banū Bakr had inflicted on Quraysh, Kinānah, and Quḍāʿah required the bloodwit to be paid, and that the way be opened between Quṣayy and the Kaʿbah and Makkah. [The reason for naming Yaʿmur "al-Shaddākh"] So Yaʿmur b. ʿAwf was named on that day "al-Shaddākh" because of the blood he trampled and remitted. Ibn Hishām said: It is also said "al-Shudākh."

152. Sirat Ibn Hisham 152No grade recorded

     [ قُصَيٌّ أَمِيرًا عَلَى مَكَّةَ وَسَبَبُ تَسْمِيَتِهِ مُجَمِّعًا ] قَالَ ابْنُ إسْحَاقَ: فَوَلِيَ قُصَيٌّ الْبَيْتَ وَأَمْرَ مَكَّةَ، وَجَمَعَ قَوْمَهُ مِنْ مَنَازِلِهِمْ إلَى مَكَّةَ، وَتَمَلَّكَ عَلَى قَوْمِهِ وَأَهْلِ مَكَّةَ فَمَلَّكُوهُ. إلَّا أَنَّهُ قَدْ أَقَرَّ لِلْعَرَبِ مَا كَانُوا عَلَيْهِ، وَذَلِكَ أَنَّهُ كَانَ يَرَاهُ دِينًا فِي نَفْسِهِ لَا يَنْبَغِي تَغْيِيرُهُ. فَأَقَرَّ آلَ صَفْوَانَ وَعَدْوَانَ وَالنِّسْأَةَ وَمُرَّةَ بْنَ عَوْفٍ عَلَى مَا كَانُوا عَلَيْهِ، حَتَّى جَاءَ الْإِسْلَامُ فَهَدَمَ اللَّهُ بِهِ ذَلِكَ كُلَّهُ. فَكَانَ قُصَيٌّ أَوَّلَ بَنِي كَعْبِ بْنِ لُؤَيٍّ أَصَابَ مُلْكًا أَطَاعَ لَهُ بِهِ قَوْمُهُ، فَكَانَتْ إلَيْهِ الْحِجَابَةُ، وَالسِّقَايَةُ، وَالرِّفَادَةُ، وَالنَّدْوَةُ، وَاللِّوَاءُ، فَحَازَ شَرَفَ مَكَّةَ كُلَّهُ. وَقَطَعَ مَكَّةَ رِبَاعًا بَيْنَ قَوْمِهِ، فَأَنْزَلَ كُلَّ قَوْمٍ مِنْ قُرَيْشٍ مَنَازِلَهُمْ مِنْ مَكَّةَ الَّتِي أَصْبَحُوا عَلَيْهَا، وَيَزْعُمُ النَّاسُ أَنَّ قُرَيْشًا هَابُوا قَطْعَ شَجَرِ الْحَرَمِ فِي مَنَازِلِهِمْ فَقَطَعَهَا قُصَيٌّ بِيَدِهِ وَأَعْوَانِهِ، فَسَمَّتْهُ قُرَيْشٌ مُجَمِّعًا لِمَا جَمَعَ مِنْ أَمْرِهَا، وَتَيَمَّنَتْ بِأَمْرِهِ، فَمَا تُنْكَحُ امْرَأَةٌ، وَلَا يَتَزَوَّجُ رَجُلٌ مِنْ قُرَيْشٍ، وَمَا يَتَشَاوَرُونَ فِي أَمْرٍ نَزَلَ بِهِمْ، وَلَا يَعْقِدُونَ لِوَاءً لِحَرْبِ قَوْمٍ مِنْ غَيْرِهِمْ إلَّا فِي دَارِهِ، يَعْقِدُهُ لَهُمْ بَعْضُ وَلَدِهِ، وَمَا تَدَّرِعُ جَارِيَةٌ إذَا بَلَغَتْ أَنْ تَدَّرِعَ مِنْ قُرَيْشٍ إلَّا فِي دَارِهِ، يَشُقُّ عَلَيْهَا فِيهَا دِرْعَهَا ثُمَّ تَدَّرِعُهُ، ثُمَّ يَنْطَلِقُ بِهَا إلَى أَهْلِهَا. فَكَانَ أَمْرُهُ فِي قَوْمِهِ مِنْ قُرَيْشٍ فِي حَيَاتِهِ، وَمِنْ بَعْدِ مَوْتِهِ، كَالدِّينِ الْمُتَّبِعِ لَا يُعْمَلُ بِغَيْرِهِ. وَاِتَّخَذَ لِنَفْسِهِ دَارَ النَّدْوَةِ وَجَعَلَ بَابَهَا إلَى مَسْجِدِ الْكَعْبَةِ، فَفِيهَا كَانَتْ قُرَيْشٌ تَقْضِي أُمُورَهَا. قَالَ ابْنُ هِشَامٍ: وَقَالَ الشَّاعِرُ:: قُصَيٌّ لَعَمْرِي كَانَ يُدَعَّى مُجَمِّعًا بِهِ جَمَعَ اللَّهُ الْقَبَائِلَ مِنْ فِهْرِ قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ الْمَلِكِ بْنِ رَاشِدٍ عَنْ أَبِيهِ قَالَ: سَمِعْتُ السَّائِبَ بْنَ خَبَّابٍ صَاحِبَ الْمَقْصُورَةِ يُحَدِّثُ، أَنَّهُ سَمِعَ رَجُلًا يُحَدِّثُ عُمَرَ بْنَ الْخَطَّابِ، وَهُوَ خَلِيفَةٌ، حَدِيثَ قُصَيِّ بْنِ كِلَابٍ، وَمَا جَمَعَ مِنْ أَمْرِ قَوْمِهِ، وَإِخْرَاجِهِ خُزَاعَةَ وَبَنِيَّ بَكْرٍ مِنْ مَكَّةَ، وَوِلَايَتِهِ الْبَيْتَ وَأَمْرَ مَكَّةَ، فَلَمْ يَرُدَّ ذَلِكَ عَلَيْهِ وَلَمْ يُنْكِرْهُ

     ✧ [Qusayy as commander over Makkah and the reason for his being named Mujammiʿ] Ibn Ishaq said: Qusayy took charge of the House and the affairs of Makkah, gathered his people from their dwelling places to Makkah, and became sovereign over his people and the people of Makkah, and they made him their king. However, he confirmed for the Arabs what they had been upon, because he considered it a religion in himself which it was not proper to change. So he confirmed the family of Safwan, ʿAdwan, the Nasaʾah, and Murrah b. ʿAwf on what they had been upon, until Islam came and God destroyed all of that through it. Qusayy was the first of the Banu Kaʿb b. Luʾayy to attain a kingship to which his people were obedient. To him belonged the hijabah (door-keeping of the Kaʿbah), the siqayah (provision of water to the pilgrims), the rifadah (provision of food to the pilgrims), the nadwah (council), and the liwaʾ (war banner). Thus he held all the honor of Makkah. He divided Makkah into quarters among his people, settling each group of Quraysh in their dwellings in Makkah which they have occupied ever since. People claim that Quraysh were afraid to cut the trees of the sacred precinct in their dwelling places, so Qusayy cut them down with his own hand and his helpers. Quraysh named him Mujammiʿ (the gatherer) because of what he gathered of their affairs, and they took good omens from his matter. No woman would be married, no man of Quraysh would marry, they would not consult one another about a matter that befell them, and they would not tie a banner for war against a people other than themselves, except in his house, where one of his children would tie it for them. No girl of Quraysh, when she reached the age to put on a shift, would put on a shift except in his house; he would slit her shift for her there, then she would put it on, and then he would take her to her family. His authority among his people of Quraysh during his lifetime and after his death was like a religion that was followed, nothing other than it being acted upon. He took for himself the Dar al-Nadwah (council house) and made its door facing the mosque of the Kaʿbah; in it Quraysh used to settle their affairs. Ibn Hisham said: The poet said: Qusayy, by my life, was called Mujammiʿ; through him God gathered the tribes of Fihr. Ibn Ishaq said: ʿAbd al-Malik b. Rashid narrated to me from his father, who said: I heard al-Saʾib b. Khabbab, the owner of the maqsurah, say that he heard a man relate to ʿUmar b. al-Khattab, while he was caliph, the story of Qusayy b. Kilab, and what he gathered of the affairs of his people, his expulsion of Khuzaʿah and Banu Bakr from Makkah, and his taking charge of the House and the affairs of Makkah; and he did not refute that nor deny it.

153. Sirat Ibn Hisham 153No grade recorded

     [ شِعْرُ رِزَاحٍ فِي نُصْرَتِهِ قُصَيًّا وَرَدُّ قُصَيٍّ عَلَيْهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فَرَغَ قُصَيٌّ مِنْ حَرْبِهِ، انْصَرَفَ أَخُوهُ رِزَاحُ بْنُ رَبِيعَةَ إلَى بِلَادِهِ بِمَنْ مَعَهُ مِنْ قَوْمِهِ، وَقَالَ رِزَاحٌ فِي إجَابَتِهِ قُصَيًّا:: لَمَّا أَتَى مِنْ قُصَيٍّ رَسُولُ فَقَالَ الرَّسُولُ أَجِيبُوا الْخَلِيلَا نَهَضْنَا إلَيْهِ نَقُودُ الْجِيَادَ وَنَطْرَحُ عَنَّا الْمَلُولَ الثَّقِيلَا نَسِيرُ بِهَا اللَّيْلَ حَتَّى الصَّبَاحِ وَنَكْمِي النَّهَارَ لِئَلَّا نَزُولَا فَهُنَّ سِرَاعٌ كَوِرْدِ الْقَطَا يُجِبْنَ بِنَا مِنْ قُصَيٍّ رَسُولَا جَمَعْنَا مِنْ السِّرِّ مِنْ أَشْمَذَيْنِ وَمِنْ كُلِّ حَيٍّ جَمَعْنَا قَبِيلَا فَيَا لَكَ حُلْبَةَ مَا لَيْلَةٌ تَزِيدُ عَلَى الْأَلْفِ سَيْبًا رَسِيلَا فَلَمَّا مَرَرْنَ عَلَى عَسْجَدٍ وَأَسْهَلْنَ مِنْ مُسْتَنَاخٍ سَبِيلَا وَجَاوَزْنَ بِالرُّكْنِ مِنْ وَرِقَانٍ وَجَاوَزْنَ بِالْعَرْجِ حَيَّا حُلُولَا مَرَرْنَ عَلَى الْحِلِّ مَا ذُقْنَهُ وَعَالَجْنَ مِنْ مَرٍّ لَيْلًا طَوِيلَا نُدْنِي مِنْ الْعُوذِ أَفْلَاءَهَا إرَادَةَ أَنْ يَسْتَرِقْنَ الصَّهِيلَا فَلَمَّا انْتَهَيْنَا إلَى مَكَّةَ أَبَحْنَا الرِّجَالَ قَبِيلًا قَبِيلًا نُعَاوِرُهُمْ ثُمَّ حَدَّ السُّيُوفِ وَفِي كُلِّ أَوْبٍ خَلَسْنَا الْعَقُولَا نُخَبِّزُهُمْ بِصَلَابِ النُّسُو رِ خَبْزَ الْقَوِيِّ الْعَزِيزَ الذَّلِيلَا قَتَلْنَا خُزَاعَةَ فِي دَارِهَا وَبَكْرًا قَتَلْنَا وَجِيلًا فَجِيلَا نَفَيْنَاهُمْ مِنْ بِلَادِ الْمَلِيكِ كَمَا لَا يَحِلُّونَ أَرْضًا سُهُولَا فَأَصْبَحَ سَبْيُهُمْ فِي الْحَدِيدِ وَمِنْ كُلِّ حَيٍّ شَفَيْنَا الْغَلِيلَا وَقَالَ ثَعْلَبَةُ بْنُ عَبْدِ اللَّهِ بْنِ ذُبْيَانَ بْنِ الْحَارِثِ بْنِ سَعْدِ هُذَيْمٍ الْقُضَاعِيُّ فِي ذَلِكَ مِنْ أَمْرِ قُصَيٍّ حِينَ دَعَاهُمْ فَأَجَابُوهُ:: جَلَبْنَا الْخَيْلَ مُضْمَرَةً تَغَالِي مِنْ الْأَعْرَافِ أَعْرَافَ الْجِنَابِ إلَى غَوْرَى تِهَامَةَ فَالْتَقَيْنَا مِنْ الْفَيْفَاءِ فِي قَاعٍ يَبَابِ فَأَمَّا صُوفَةُ الْخُنْثَى فَخَلَّوْا مَنَازِلَهُمْ مُحَاذَرَةَ الضِّرَابِ وَقَامَ بَنُو عَلِيٍّ إذْ رَأَوْنَا إلَى الْأَسْيَافِ كَالْإِبِلِ الطِّرَابِ وَقَالَ قُصَيُّ بْنُ كِلَابٍ:: أَنَا ابْنُ الْعَاصِمِينَ بَنِي لُؤَيٍّ بِمَكَّةَ مَنْزِلِي وَبِهَا رَبِيتُ إلَى الْبَطْحَاءِ قَدْ عَلِمَتْ مَعَدٌّ وَمَرْوَتُهَا رَضِيتُ بِهَا رَضِيتُ فَلَسْتُ لِغَالِبِ إنْ لَمْ تَأَثَّلْ بِهَا أَوْلَادُ قَيْذَرَ وَالنَّبِيتُ رِزَاحٌ نَاضِرِي وَبِهِ أُسَامِي فَلَسْتُ أَخَافُ ضَيْمًا مَا حَيِيتُ [ مَا كَانَ بَيْنَ رِزَاحٍ وَبَيْنَ نَهْدٍ وَحَوْتَكَةَ، وَشِعْرُ قُصَيٍّ فِي ذَلِكَ ] فَلَمَّا اسْتَقَرَّ رِزَاحُ بْنُ رَبِيعَةَ فِي بِلَادِهِ، نَشَرَهُ اللَّهُ وَنَشَرَ حُنًّا، فَهُمَا قَبِيلَا عُذْرَةَ الْيَوْمِ. وَقَدْ كَانَ بَيْنَ رِزَاحِ بْنِ رَبِيعَةَ، حِينَ قَدِمَ بِلَادَهُ وَبَيْنَ نَهْدِ بْنِ زَيْدِ وَحَوْتَكَةَ بْنِ أَسْلُمَ، وَهُمَا بَطْنَانِ مِنْ قُضَاعَةَ، شَيْءٌ، فَأَخَافَهُمْ حَتَّى لَحِقُوا بِالْيَمَنِ وَأَجْلَوْا مِنْ بِلَادِ قُضَاعَةَ، فَهُمْ الْيَوْمَ بِالْيَمَنِ. فَقَالَ قُصَيُّ بْنُ كِلَابٍ، وَكَانَ يُحِبُّ قُضَاعَةَ وَنَمَاءَهَا وَاجْتِمَاعَهَا بِبِلَادِهَا، لِمَا بَيْنَهُ وَبَيْنَ رِزَاحٍ مِنْ الرَّحِمِ، وَلِبَلَائِهِمْ عِنْدَهُ إذْ أَجَابُوهُ إذْ دَعَاهُمْ إلَى نُصْرَتِهِ، وَكَرِهَ مَا صَنَعَ بِهِمْ رِزَاحٌ: أَلَا مِنْ مُبْلِغٍ عَنِّي رِزَاحَا فَإِنِّي قَدْ لَحَيْتُكَ فِي اثْنَتَيْنِ لَحَيْتُكَ فِي بَنِي نَهْدِ بْنِ زَيْدِ كَمَا فَرَّقْتَ بَيْنَهُمْ وَبَيْنِي وَحَوْتَكَةُ بْنُ أَسْلُمَ إنَّ قَوْمًا عَنَوْهُمْ بِالْمَسَاءَةِ قَدْ عَنَوْنِي قَالَ ابْنُ هِشَامٍ: وَتُرْوَى هَذِهِ الْأَبْيَاتُ لِزُهَيْرِ بْنِ جَنَابٍ الْكَلْبِيِّ

     ✧ [The poetry of Rizāḥ on his support for Qusayy and Qusayy's reply to him] Ibn Isḥāq said: When Qusayy finished his war, his brother Rizāḥ b. Rabīʿah returned to his lands with those of his people who were with him, and Rizāḥ said in response to Qusayy: When a messenger from Qusayy came, the messenger said, “Answer the friend.” We rose to him, leading the steeds, and cast off from ourselves the weary and heavy. We traveled with them by night until morning, and hid by day lest we halt. They are swift as the coming of sand-grouse to water; they answer with us the messenger of Qusayy. We gathered from the secret from Ash-madhayn and from every tribe we gathered a clan. What a night of racing you had, increasing over a thousand in flowing bounty. When we passed by ʿAsjad and descended from Mustanākh a road, and passed by the corner of Warqān and passed by al-ʿArj with a tribe dwelling, we passed by the camp without tasting it, and struggled through Marr for a long night. We bring near to the protected mares their foals, desiring that they would steal the neighing. When we reached Makkah, we made lawful the men, tribe by tribe. We exchanged with them the edge of swords, and in every direction we snatched away the minds. We baked them with the hardness of the vultures, the baking of the strong, the mighty and the lowly. We killed Khuzāʿah in their abode, and Bakr we killed, and Jīl, generation after generation. We expelled them from the lands of the King, so they may not dwell in any plain. Their captives became in iron, and from every tribe we healed the thirst. And Thaʿlabah b. ʿAbd Allāh b. Dhubyān b. al-Ḥārith b. Saʿd Hudhaym al-Quḍāʿī said about that matter of Qusayy when he called them and they answered him: We brought the horses, lean and racing, from al-Aʿrāf, the Aʿrāf of al-Jināb, to the lowlands of Tihāmah, and we met from the desert in an empty plain. As for Ṣūfah the hermaphrodite, they left their dwellings in fear of the striking. And Banū ʿAlī stood when they saw us, to the swords like camels longing for their young. And Qusayy b. Kilāb said: I am the son of the protectors, Banū Luʾayy; in Makkah is my dwelling and there I was raised. To al-Baṭḥāʾ, Maʿadd has known, and its Marwah, I am pleased with it, I am pleased. I am not of Ghālib if the children of Qaydhar and al-Nabīt do not settle therein. Rizāḥ is my helper and by him I am named; I do not fear oppression as long as I live. [What occurred between Rizāḥ and Nahd and Ḥawtakah, and Qusayy's poetry about that] When Rizāḥ b. Rabīʿah settled in his lands, God spread him and spread Ḥunn, and they are the two clans of ʿUdhrah today. There had been something between Rizāḥ b. Rabīʿah, when he arrived in his lands, and Nahd b. Zayd and Ḥawtakah b. Aslum, and they are two sub-tribes of Quḍāʿah. He made them afraid until they joined Yemen and were expelled from the lands of Quḍāʿah, and they are today in Yemen. Qusayy b. Kilāb said—and he loved Quḍāʿah and its growth and its gathering in its lands, because of the kinship between him and Rizāḥ, and because of their trial in his cause when they answered him when he called them to his support, and he disliked what Rizāḥ did to them: Oh, would that someone convey from me to Rizāḥ, for I have blamed you in two things. I blamed you concerning Banū Nahd b. Zayd, as you separated between them and me. And Ḥawtakah b. Aslum—indeed a people whom they distressed have distressed me. Ibn Hishām said: These verses are also attributed to Zuhayr b. Janāb al-Kalbī.

154. Sirat Ibn Hisham 154No grade recorded

     [ مَا آثَرَ بِهِ قُصَيٌّ عَبْدَ الدَّارِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا كَبِرَ قُصَيٌّ وَرَقَّ عَظْمُهُ، وَكَانَ عَبْدُ الدَّارِ بِكْرَهُ، وَكَانَ عَبْدُ مَنَافٍ قَدْ شَرُفَ فِي زَمَانِ أَبِيهِ وَذَهَبَ كُلَّ مَذْهَبٍ، وَعَبْدُ الْعُزَّى وَعَبْدٌ. قَالَ قُصَيٌّ لِعَبْدِ الدَّارِ: أَمَا وَاَللَّهِ يَا بُنَيَّ لِأُلْحِقَنَّكَ بِالْقَوْمِ، وَإِنْ كَانُوا قَدْ شَرُفُوا عَلَيْكَ: لَا يَدْخُلُ رَجُلٌ مِنْهُمْ الْكَعْبَةَ حَتَّى تَكُونَ أَنْتَ تَفْتَحُهَا لَهُ، وَلَا يَعْقِدُ لِقُرَيْشٍ لِوَاءً لِحَرْبِهَا إلَّا أَنْتَ بِيَدِكَ، وَلَا يَشْرَبُ أَحَدٌ بِمَكَّةَ إلَّا مِنْ سِقَايَتِكَ، وَلَا يَأْكُلُ أَحَدٌ مِنْ أَهْلِ الْمَوْسِمِ طَعَامًا إلَّا مِنْ طَعَامِكَ، وَلَا تَقْطَعُ قُرَيْشٌ أَمْرًا مِنْ أُمُورِهَا إلَّا فِي دَارِكَ. فَأَعْطَاهُ دَارَهُ دَارَ النَّدْوَةِ، الَّتِي لَا تَقْضِي قُرَيْشٌ أَمْرًا مِنْ أُمُورِهَا إلَّا فِيهَا، وَأَعْطَاهُ الْحِجَابَةَ وَاللِّوَاءَ وَالسِّقَايَةَ وَالرِّفَادَةَ. [ الرِّفَادَةُ ] وَكَانَتْ الرِّفَادَةُ خَرْجًا تُخْرِجُهُ قُرَيْشٌ فِي كُلِّ مَوْسِمٍ مِنْ أَمْوَالِهَا إلَى قُصَيِّ بْنِ كِلَابٍ، فَيَصْنَعُ بِهِ طَعَامًا لِلْحَاجِّ، فَيَأْكُلُهُ مَنْ لَمْ يَكُنْ لَهُ سَعَةٌ وَلَا زَادٌ. وَذَلِكَ أَنَّ قُصَيًّا فَرَضَهُ عَلَى قُرَيْشٍ، فَقَالَ لَهُمْ حِينَ أَمَرَهُمْ بِهِ: يَا مَعْشَرَ قُرَيْشٍ، إنَّكُمْ جِيرَانُ اللَّهِ وَأَهْلُ بَيْتِهِ وَأَهْلُ الْحَرَمِ، وَإِنَّ الْحَاجَّ ضَيْفُ اللَّهِ وَزُوَّارُ بَيْتِهِ، وَهُمْ أَحَقُّ الضَّيْفِ بِالْكَرَامَةِ، فَاجْعَلُوا لَهُمْ طَعَامًا وَشَرَابًا أَيَّامَ الْحَجِّ، حَتَّى يَصْدُرُوا عَنْكُمْ فَفَعَلُوا. فَكَانُوا يُخْرِجُونَ لِذَلِكَ كُلَّ عَامٍ مِنْ أَمْوَالِهِمْ خَرْجًا فَيَدْفَعُونَهُ إلَيْهِ، فَيَصْنَعُهُ طَعَامًا لِلنَّاسِ أَيَّامَ مِنًى. فَجَرَى ذَلِكَ مِنْ أَمْرِهِ فِي الْجَاهِلِيَّةِ عَلَى قَوْمِهِ حَتَّى قَامَ الْإِسْلَامُ، ثُمَّ جَرَى فِي الْإِسْلَامِ إلَى يَوْمِكَ هَذَا. فَهُوَ الطَّعَامُ الَّذِي يَصْنَعُهُ السُّلْطَانُ كُلَّ عَامٍ. بِمَنَى لِلنَّاسِ حَتَّى يَنْقَضِيَ الْحَجُّ. قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي بِهَذَا مِنْ أَمْرِ قُصَيِّ بْنِ كِلَابٍ، وَمَا قَالَ لِعَبْدِ الدَّارِ فِيمَا دُفِعَ إلَيْهِ مِمَّا كَانَ بِيَدِهِ، أَبِي إسْحَاقُ بْنُ يَسَارٍ، عَنْ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ قَالَ: سَمِعْتُهُ يَقُولُ ذَلِكَ لِرَجُلِ مِنْ بَنِي عَبْدِ الدَّارِ، يُقَالُ لَهُ: نُبَيْهُ بْنُ وَهْبِ بْنِ عَامِرِ بْنِ عِكْرِمَةَ بْنِ عَامِرِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيٍّ. قَالَ الْحَسَنُ: فَجَعَلَ إلَيْهِ قُصَيٌّ كُلَّ مَا كَانَ بِيَدِهِ مِنْ أَمْرِ قَوْمِهِ، وَكَانَ قُصَيٌّ لَا يُخَالَفُ، وَلَا يُرَدُّ عَلَيْهِ شَيْءٌ صَنَعَهُ

     ✧ [What Quṣayy gave exclusively to ʿAbd al-Dār] Ibn Isḥāq said: When Quṣayy grew old and his bones became frail—and ʿAbd al-Dār was his firstborn, while ʿAbd Manāf had gained honor in his father's time and reached every distinction, as had ʿAbd al-ʿUzzā and ʿAbd—Quṣayy said to ʿAbd al-Dār: "By God, my son, I will surely attach you to the people, even if they have surpassed you in honor: no man among them shall enter the Kaʿbah until you are the one to open it for him; no war banner shall be bound for Quraysh except by your hand; no one shall drink in Makkah except from your water-rights; no one among the people of the festival shall eat food except from your food; and Quraysh shall decide no matter of their affairs except in your house." He gave him his house, the House of Assembly, in which Quraysh decide no matter of their affairs except therein. He gave him the veiling, the banner, the watering, and the rifādah. [The rifādah] The rifādah was a levy that Quraysh used to exact at every festival from their wealth to Quṣayy b. Kilāb, with which he would prepare food for the pilgrims, and whoever had no means or provisions would eat it. That was because Quṣayy imposed it upon Quraysh, and he said to them when he commanded them to do it: "O assembly of Quraysh, you are the neighbors of God, the people of His House, and the people of the sacred precinct. The pilgrims are the guests of God and the visitors of His House, and they are the guests most entitled to generous treatment. So provide food and drink for them during the days of the pilgrimage until they depart from you." So they did. They would exact for that every year from their wealth a levy and hand it to him, and he would make it into food for the people during the days of Minā. That practice of his continued among his people in the time of ignorance until Islam arose, and then it continued in Islam up to this day of yours. It is the food that the ruler prepares every year at Minā for the people until the pilgrimage concludes. Ibn Isḥāq said: My father Isḥāq b. Yasār narrated to me this account of the affair of Quṣayy b. Kilāb, and what he said to ʿAbd al-Dār regarding what he handed over to him of what was in his hands, from al-Ḥasan b. Muḥammad b. ʿAlī b. Abī Ṭālib ؓ. He said: I heard him saying that to a man of the Banū ʿAbd al-Dār called Nubayh b. Wahb b. ʿĀmir b. ʿIkrimah b. ʿĀmir b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār b. Quṣayy. Al-Ḥasan said: So Quṣayy assigned to him everything of the affair of his people that was in his hands, and Quṣayy was never opposed, and nothing he did was ever rejected.

155. Sirat Ibn Hisham 155No grade recorded

     ذِكْرُ مَا جَرَى مِنْ اخْتِلَافِ قُرَيْشٍ بَعْدَ قُصَيٍّ [ وَحِلْفِ الْمُطَيَّبِينَ ] [ الْخِلَافُ بَيْنَ بَنِي عَبْدِ الدِّارِ وَبَنِي أَعْمَامِهِمْ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ قُصَيَّ بْنَ كِلَابٍ هَلَكَ، فَأَقَامَ أَمْرَهُ فِي قَوْمِهِ وَفِي غَيْرِهِمْ بَنُوهُ مِنْ بَعْدِهِ، فَاخْتَطُّوا مَكَّةَ رِبَاعًا - بَعْدَ الَّذِي كَانَ قَطَعَ لِقَوْمِهِ بِهَا - فَكَانُوا يَقْطَعُونَهَا فِي قَوْمِهِمْ وَفِي غَيْرِهِمْ مِنْ حُلَفَائِهِمْ وَيَبِيعُونَهَا؛ فَأَقَامَتْ عَلَى ذَلِكَ قُرَيْشٌ مَعَهُمْ لَيْسَ بَيْنَهُمْ اخْتِلَافٌ وَلَا تَنَازُعٌ، ثُمَّ إنَّ بَنِي عَبْدِ مَنَافِ بْنِ قُصَيِّ عَبْدَ شَمْسٍ وَهَاشِمًا وَالْمُطَّلِبَ وَنَوْفَلًا أَجَمَعُوا عَلَى أَنْ يَأْخُذُوا مَا بِأَيْدِي بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ مِمَّا كَانَ قُصَيٌّ جَعَلَ إلَى عَبْدِ الدَّارِ، مِنْ الْحِجَابَةِ وَاللِّوَاءِ وَالسِّقَايَةِ وَالرِّفَادَةِ، وَرَأَوْا أَنَّهُمْ أَوْلَى بِذَلِكَ مِنْهُمْ لِشَرَفِهِمْ عَلَيْهِمْ وَفَضْلِهِمْ فِي قَوْمِهِمْ؛ فَتَفَرَّقَتْ عِنْدَ ذَلِكَ قُرَيْشٌ، فَكَانَتْ طَائِفَةٌ مَعَ بَنِي عَبْدِ مَنَافٍ عَلَى رَأْيِهِمْ يَرَوْنَ أَنَّهُمْ أَحَقُّ بِهِ مِنْ بَنِي عَبْدِ الدَّارِ لِمَكَانِهِمْ فِي قَوْمِهِمْ، وَكَانَتْ طَائِفَةٌ مَعَ بَنِي عَبْدِ الدَّارِ، يَرَوْنَ أَنْ لَا يُنْزَعَ مِنْهُمْ مَا كَانَ قُصَيٌّ جَعَلَ إلَيْهِمْ. [ مَنْ نَاصَرُوا بَنِي عَبْدِ الدَّارِ، وَمَنْ نَاصَرُوا بَنِي أَعْمَامِهِمْ ] فَكَانَ صَاحِبَ أَمْرِ بَنِي عَبْدِ مَنَافٍ عَبْدُ شَمْسِ بْنُ عَبْدِ مَنَافٍ، وَذَلِكَ أَنَّهُ كَانَ أَسَنَّ بَنِي عَبْدِ مَنَافٍ، وَكَانَ صَاحِبَ أَمْرِ بَنِي عَبْدِ الدَّارِ عَامِرُ بْنُ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ عَبْدِ الدَّارِ. فَكَانَ بَنُو أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَبَنُو زُهْرَةَ بْنِ كِلَابٍ، وَبَنُو تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبٍ، وَبَنُو الْحَارِثِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ، مَعَ بَنِي عَبْدِ مَنَافٍ. وَكَانَ بَنُو مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ، وَبَنُو سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ، وَبَنُو جُمَحَ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبٍ، وَبَنُو عَدِيِّ بْنِ كَعْبٍ، مَعَ بَنِي عَبْدِ الدَّارِ، وَخَرَجَتْ عَامِرُ بْنُ لُؤَيٍّ وَمُحَارِبُ بْنُ فِهْرٍ، فَلَمْ يَكُونُوا مَعَ وَاحِدٍ مِنْ الْفَرِيقَيْنِ. فَعَقَدَ كُلُّ قَوْمٍ عَلَى أَمْرِهِمْ حِلْفًا مُؤَكَّدًا عَلَى أَنْ لَا يَتَخَاذَلُوا، وَلَا يُسَلِّمُ بَعْضُهُمْ بَعْضًا مَا بَلَّ بَحْرَ صُوفَةَ.

     ✧ Mention of what occurred of the disagreement of Quraysh after Qusayy [and the confederacy of al-Muṭayyabūn] [the dispute between Banū ʿAbd al-Dār and their cousins] Ibn Isḥāq said: Then Qusayy b. Kilāb died, and his sons after him maintained his authority over his people and others. They allotted Makkah into quarters—after he had previously apportioned it to his people—so they would divide them among their people and among others of their allies, and sell them. Quraysh remained upon that with them, there being no disagreement or dispute among them. Then Banū ʿAbd Manāf b. Qusayy—ʿAbd Shams, Hāshim, al-Muṭṭalib, and Nawfal—agreed to take what was in the hands of Banū ʿAbd al-Dār b. Qusayy of what Qusayy had entrusted to ʿAbd al-Dār: the ḥijābah (guardianship of the Kaʿbah), the liwāʾ (standard), the siqāyah (providing water to pilgrims), and the rifādah (provisioning the pilgrims). They considered that they were more entitled to that than them because of their nobility over them and their excellence among their people. So at that Quraysh split: one faction sided with Banū ʿAbd Manāf in their view, considering them more deserving of it than Banū ʿAbd al-Dār because of their standing among their people; and another faction sided with Banū ʿAbd al-Dār, holding that what Qusayy had entrusted to them should not be taken away from them. [Those who supported Banū ʿAbd al-Dār and those who supported their cousins] The leader of Banū ʿAbd Manāf was ʿAbd Shams b. ʿAbd Manāf, because he was the eldest of Banū ʿAbd Manāf. The leader of Banū ʿAbd al-Dār was ʿĀmir b. Hāshim b. ʿAbd Manāf b. ʿAbd al-Dār. Banū Asad b. ʿAbd al-ʿUzzā b. Qusayy, Banū Zuhrah b. Kilāb, Banū Taym b. Murrah b. Kaʿb, and Banū al-Ḥārith b. Fihr b. Mālik b. al-Naḍr were with Banū ʿAbd Manāf. Banū Makhzūm b. Yaqaẓah b. Murrah, Banū Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb, Banū Jumaḥ b. ʿAmr b. Huṣayṣ b. Kaʿb, and Banū ʿAdī b. Kaʿb were with Banū ʿAbd al-Dār. ʿĀmir b. Luʾayy and Muḥārib b. Fihr went out and were not with either of the two parties. So each group bound themselves with a solemn covenant that they would not fail one another and would not surrender one another as long as the sea wets a woolen tuft.

156. Sirat Ibn Hisham 156No grade recorded

     [ مَنْ دَخَلُوا فِي حِلْفِ الْمُطَيَّبِينَ ] فَأَخْرَجَ بَنُو عَبْدِ مَنَافٍ جَفْنَةً مَمْلُوءَةً طِيبًا. فَيَزْعُمُونَ أَنَّ بَعْضَ نِسَاءِ بَنِي عَبْدِ مَنَافٍ، أَخْرَجَتْهَا لَهُمْ، فَوَضَعُوهَا لِأَحْلَافِهِمْ فِي الْمَسْجِدِ عِنْدَ الْكَعْبَةِ، ثُمَّ غَمَسَ الْقَوْمُ أَيْدِيَهُمْ فِيهَا، فَتَعَاقَدُوا وَتَعَاهَدُوا هُمْ وَحَلْفَاؤُهُمْ، ثُمَّ مَسَحُوا الْكَعْبَةَ بِأَيْدِيهِمْ تَوْكِيدًا عَلَى أَنْفُسِهِمْ، فَسُمُّوا الْمُطَيَّبِينَ. [ مَنْ دَخَلُوا فِي حِلْفِ الْأَحْلَافِ ] وَتَعَاقَدَ بَنُو عَبْدِ الدَّارِ وَتَعَاهَدُوا هُمْ وَحُلَفَاؤُهُمْ عِنْدَ الْكَعْبَةِ حِلْفًا مُؤَكَّدًا، عَلَى أَنْ لَا يَتَخَاذَلُوا وَلَا يُسَلِّمُ بَعْضُهُمْ بَعْضًا، فَسُمُّوا الْأَحْلَافَ. [ تَوْزِيعُ الْقَبَائِلِ فِي الْحَرْبِ ] ثُمَّ سُونِدَ بَيْنَ الْقَبَائِلِ، وَلُزَّ بَعْضُهَا بِبَعْضِ، فَعُبِّيَتْ بَنُو عَبْدِ مَنَافٍ لِبَنِي سَهْمٍ، وَعُبِّيَتْ بَنُو أَسَدٍ لِبَنِي عَبْدِ الدَّارِ، وَعُبِّيَتْ زُهْرَةُ لِبَنِي جُمَحَ، وَعُبِّيَتْ بَنُو تَيْمٍ لِبَنِي مَخْزُومٍ، وَعُبِّيَتْ بَنُو الْحَارِثِ بْنِ فِهْرِ لِبَنِي عَدِّي بْنِ كَعْبٍ. ثُمَّ قَالُوا: لِتُفْنَ كُلُّ قَبِيلَةٍ مَنْ أُسْنِدَ إلَيْهَا. [ مَا تَصَالَحَ الْقَوْمُ عَلَيْهِ ] فَبَيْنَا النَّاسُ عَلَى ذَلِكَ قَدْ أَجَمَعُوا لِلْحَرْبِ إذْ تَدَاعَوْا إلَى الصُّلْحِ، عَلَى أَنْ يُعْطُوا بَنِي عَبْدِ مَنَافٍ السِّقَايَةَ وَالرِّفَادَةَ، وَأَنْ تَكُونَ الْحِجَابَةُ وَاللِّوَاءُ وَالنَّدْوَةُ لِبَنِي عَبْدِ الدَّارِ كَمَا كَانَتْ. فَفَعَلُوا وَرَضِيَ كُلُّ وَاحِدٍ مِنْ الْفَرِيقَيْنِ بِذَلِكَ، وَتَحَاجَزَ النَّاسُ عَنْ الْحَرْبِ، وَثَبَتَ كُلُّ قَوْمٍ مَعَ مَنْ حَالَفُوا، فَلَمْ يَزَالُوا عَلَى ذَلِكَ، حَتَّى جَاءَ اللَّهُ تَعَالَى بِالْإِسْلَامِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: مَا كَانَ مِنْ حِلْفٍ فِي الْجَاهِلِيَّةِ فَإِنَّ الْإِسْلَامَ لَمْ يَزِدْهُ إلَّا شِدَّةً

     ✧ [Those who entered the alliance of al-Muṭayyabīn] Banū ʿAbd Manāf brought out a bowl filled with perfume. They claim that one of the women of Banū ʿAbd Manāf brought it out for them, and they placed it for their allies in the mosque near the Kaʿbah. Then the people dipped their hands in it, and they and their allies made a pact and covenant, then wiped the Kaʿbah with their hands as a confirmation upon themselves, so they were called al-Muṭayyabīn. [Those who entered the alliance of al-Aḥlāf] Banū ʿAbd al-Dār made a pact and covenant, they and their allies, near the Kaʿbah, a solemn alliance, that they would not forsake one another, nor would any of them surrender another, so they were called al-Aḥlāf. [Distribution of tribes in war] Then the tribes were arrayed and joined one to another. Banū ʿAbd Manāf were drawn up against Banū Sahm, Banū Asad against Banū ʿAbd al-Dār, Zuhrah against Banū Jumaḥ, Banū Taym against Banū Makhzūm, and Banū al-Ḥārith b. Fihr against Banū ʿAdī b. Kaʿb. Then they said: "Let every tribe destroy those assigned to it." [What the people agreed upon] While the people were thus resolved on war, they called one another to peace, on condition that Banū ʿAbd Manāf be given the watering and the rifādah, and that the ḥijābah, the banner, and the dār al-nadwah remain to Banū ʿAbd al-Dār as they had been. They did so, and each of the two parties was satisfied with that. The people desisted from war, and each group remained with those they had allied with, and they continued thus until God Most High brought Islam. The Messenger of God ﷺ said: "Whatever alliance there was in the Jāhiliyyah, Islam only increased it in strength."

157. Sirat Ibn Hisham 157No grade recorded

     حِلْفُ الْفُضُولِ [ سَبَبُ تَسْمِيَتِهِ ] قَالَ ابْنُ هِشَامٍ: وَأَمَّا حِلْفُ الْفُضُولِ فَحَدَّثَنِي زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ قَالَ: تَدَاعَتْ قَبَائِلُ مِنْ قُرَيْشٍ إلَى حِلْفٍ، فَاجْتَمَعُوا لَهُ فِي دَارِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، لِشَرَفِهِ وَسِنِّهِ، فَكَانَ حِلْفُهُمْ عِنْدَهُ: بَنُو هَاشِمٍ، وَبَنُو الْمُطَّلِبِ، وَأَسَدُ بْنُ عَبْدِ الْعُزَّى. وَزُهْرَةُ بْنُ كِلَابٍ، وَتَيْمُ بْنُ مُرَّةَ فَتَعَاقَدُوا وَتَعَاهَدُوا عَلَى أَنْ لَا يَجِدُوا بِمَكَّةَ مَظْلُومًا مِنْ أَهْلِهَا وَغَيْرِهِمْ مِمَّنْ دَخَلَهَا مِنْ سَائِرِ النَّاسِ إلَّا قَامُوا مَعَهُ، وَكَانُوا عَلَى مَنْ ظَلَمَهُ حَتَّى تُرَدَّ عَلَيْهِ مَظْلِمَتُهُ، فَسَمَّتْ قُرَيْشٌ ذَلِكَ الْحِلْفَ حِلْفَ الْفُضُولِ. [ حَدِيثُ رَسُولِ اللَّهِ ﷺ عَنْ حِلْفِ الْفُضُولِ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُ بْنُ زَيْدِ بْنِ الْمُهَاجِرِ بْنِ قُنْفُذٍ التَّيْمِيُّ أَنَّهُ سَمِعَ طَلْحَةَ بْنَ عَبْدِ اللَّهِ بْنِ عَوْفِ الزُّهْرِيَّ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: لَقَدْ شَهِدْتُ فِي دَارِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ حِلْفًا مَا أُحِبُّ أَنَّ لِي بِهِ حُمْرَ النَّعَمِ وَلَوْ أُدْعَى بِهِ فِي الْإِسْلَامِ لَأَجَبْتُ [ نَازَعَ الْحُسَيْنُ الْوَلِيدَ فِي حَقٍّ، وَهَدَّدَ بِالدَّعْوَةِ إلَى حِلْفِ الْفُضُولِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أُسَامَةَ بْنِ الْهَادِي اللَّيْثِيُّ أَنَّ مُحَمَّدَ بْنَ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيَّ حَدَّثَهُ: أَنَّهُ كَانَ بَيْنَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، وَبَيْنَ الْوَلِيدِ بْنِ عُتْبَةَ بْنِ أَبِي سُفْيَانَ. وَالْوَلِيدُ يَوْمَئِذٍ أَمِيرٌ عَلَى الْمَدِينَةِ أَمَّرَهُ عَلَيْهَا عَمُّهُ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ ؓ مُنَازَعَةً فِي مَالٍ كَانَ بَيْنَهُمَا بِذِي الْمَرْوَةِ. فَكَانَ الْوَلِيدُ تَحَامَلَ عَلَى الْحُسَيْنِ ؓ فِي حَقِّهِ لِسُلْطَانِهِ، فَقَالَ لَهُ الْحُسَيْنُ: أَحْلِفُ بِاَللَّهِ لَتُنْصِفَنِّي مِنْ حَقِّي أَوْ لَآخُذَنَّ سَيْفِي، ثُمَّ لَأَقُومَنَّ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ، ثُمَّ لَأَدْعُوَنَّ بِحِلْفِ الْفُضُولِ. قَالَ: فَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَهُوَ عِنْدَ الْوَلِيدِ حِينَ قَالَ الْحُسَيْنُ ؓ مَا قَالَ: وَأَنَا أَحْلِفُ بِاَللَّهِ لَئِنْ دَعَا بِهِ لَآخُذَنَّ سَيْفِي، ثُمَّ لَأَقُومَنَّ مَعَهُ حَتَّى يُنْصَفَ مِنْ حَقِّهِ أَوْ نَمُوتَ جَمِيعًا. قَالَ: فَبَلَّغْتُ الْمِسْوَرَ بْنَ مَخْرَمَةَ بْنَ نَوْفَلٍ الزُّهْرِيَّ، فَقَالَ مِثْلَ ذَلِكَ وَبَلَّغْتُ عَبْدَ الرَّحْمَنِ بْنَ عُثْمَانَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيَّ فَقَالَ مِثْلَ ذَلِكَ. فَلَمَّا بَلَغَ ذَلِكَ الْوَلِيدَ بْنَ عُتْبَةَ أَنْصَفَ الْحُسَيْنَ مِنْ حَقِّهِ حَتَّى رَضِيَ. [ سَأَلَ عَبْدُ الْمَلِكِ مُحَمَّدَ بْنَ جُبَيْرٍ عَنْ عَبْدِ شَمْسٍ وَبَنِي نَوْفَلٍ وَدُخُولِهِمَا فِي حِلْفِ الْفُضُولِ فَأَخْبَرَهُ بِخُرُوجِهِمَا مِنْهُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أُسَامَةَ بْنِ الْهَادِي اللَّيْثِيُّ عَنْ مُحَمَّدِ بْنِ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ قَالَ: قَدِمَ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ - وَكَانَ مُحَمَّدُ بْنُ جُبَيْرٍ أَعْلَمَ قُرَيْشٍ - عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ حِينَ قَتَلَ ابْنَ الزُّبَيْرِ، وَاجْتَمَعَ النَّاسُ عَلَى عَبْدِ الْمَلِكِ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ: يَا أَبَا سَعِيدٍ، أَلَمْ نَكُنْ نَحْنُ وَأَنْتُمْ، يَعْنِي بَنِي عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، وَبَنِيَّ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ فِي حِلْفِ الْفُضُولِ ؟ قَالَ: أَنْتَ أَعْلَمُ، قَالَ عَبْدُ الْمَلِكِ: لِتُخْبِرَنِّي يَا أَبَا سَعِيدٍ بِالْحَقِّ مِنْ ذَلِكَ؛ فَقَالَ: لَا وَاَللَّهِ، لَقَدْ خَرَجْنَا نَحْنُ وَأَنْتُمْ مِنْهُ قَالَ: صَدَقْتَ. تَمَّ خَبَرُ حَلِفِ الْفُضُولِ.

     ✧ The Pact of al-Fuḍūl [the reason for its naming] Ibn Hishām said: As for the Pact of al-Fuḍūl, Ziyād b. ʿAbd Allāh al-Bakkāʾī related to me from Muḥammad b. Isḥāq, who said: Tribes of Quraysh summoned one another to a pact, and they gathered for it in the house of ʿAbd Allāh b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah b. Kaʿb b. Luʾayy, on account of his nobility and age. Those whose pact was with him were: Banū Hāshim, Banū al-Muṭṭalib, Asad b. ʿAbd al-ʿUzzā, Zuhrah b. Kilāb, and Taym b. Murrah. They made a compact and a covenant that they would not find in Makkah anyone wronged, whether from its people or others from the rest of the people who entered it, except that they would stand with him and be against the one who wronged him until his right was restored to him. Quraysh named that pact the Pact of al-Fuḍūl. [The Messenger of God ﷺ’s account of the Pact of al-Fuḍūl] Ibn Isḥāq said: Muḥammad b. Zayd b. al-Muhājir b. Qunfudh al-Taymī related to me that he heard Ṭalḥah b. ʿAbd Allāh b. ʿAwf al-Zuhrī say: The Messenger of God ﷺ said: “I witnessed in the house of ʿAbd Allāh b. Judʿān a pact which I would not love to have in exchange for red camels, and if I were called to it in Islam, I would answer.” [Al-Ḥusayn disputed with al-Walīd over a right, and threatened to call to the Pact of al-Fuḍūl] Ibn Isḥāq said: Yazīd b. ʿAbd Allāh b. Usāmah b. al-Hādī al-Laythī related to me that Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī related to him: There was between al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ and al-Walīd b. ʿUtbah b. Abī Sufyān—al-Walīd being at that time governor of Madinah, appointed over it by his uncle Muʿāwiyah b. Abī Sufyān ؓ—a dispute over property that was between them at Dhū al-Marwah. Al-Walīd had leaned on al-Ḥusayn ؓ in his right because of his authority, so al-Ḥusayn said to him: “I swear by God, you shall do me justice in my right, or I shall take my sword, then stand in the mosque of the Messenger of God ﷺ, then call to the Pact of al-Fuḍūl.” He said: ʿAbd Allāh b. al-Zubayr said, while he was with al-Walīd when al-Ḥusayn ؓ said what he said: “And I swear by God, if he calls to it, I shall take my sword, then stand with him until he is given justice in his right or we die all together.” He said: I conveyed it to al-Miswar b. Makhramah b. Nawfal al-Zuhrī, and he said the like of that; and I conveyed it to ʿAbd al-Raḥmān b. ʿUthmān b. ʿUbayd Allāh al-Taymī, and he said the like of that. When that reached al-Walīd b. ʿUtbah, he did justice to al-Ḥusayn in his right until he was satisfied. [ʿAbd al-Malik asked Muḥammad b. Jubayr about ʿAbd Shams and Banū Nawfal and their entry into the Pact of al-Fuḍūl, and he informed him of their exclusion from it] Ibn Isḥāq said: Yazīd b. ʿAbd Allāh b. Usāmah b. al-Hādī al-Laythī related to me from Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī, who said: Muḥammad b. Jubayr b. Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf—and Muḥammad b. Jubayr was the most learned of Quraysh—came to ʿAbd al-Malik b. Marwān b. al-Ḥakam when he had killed Ibn al-Zubayr and the people had gathered around ʿAbd al-Malik. When he entered upon him, he said to him: “O Abū Saʿīd, were we not and you—meaning Banū ʿAbd Shams b. ʿAbd Manāf and Banū Nawfal b. ʿAbd Manāf—in the Pact of al-Fuḍūl?” He said: “You know best.” ʿAbd al-Malik said: “You shall inform me, O Abū Saʿīd, of the truth of that.” He said: “No, by God, we and you had left it.” He said: “You have spoken the truth.” The account of the Pact of al-Fuḍūl is complete.

158. Sirat Ibn Hisham 158No grade recorded

     [ وِلَايَةُ هَاشِمٍ الرِّفَادَةَ وَالسِّقَايَةَ وَمَا كَانَ يَصْنَعُ إذَا قَدِمَ الْحَاجُّ ] قَالَ ابْنُ إسْحَاقَ: فَوَلِيَ الرِّفَادَةَ وَالسِّقَايَةَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ، وَذَلِكَ أَنَّ عَبْدَ شَمْسٍ كَانَ رَجُلًا سِفَارًا قَلَّمَا يُقِيمُ بِمَكَّةَ، وَكَانَ مُقِلًّا ذَا وَلَدٍ، وَكَانَ هَاشِمٌ مُوسِرًا فَكَانَ - فِيمَا يَزْعُمُونَ - إذَا حَضَرَ الْحَاجُّ قَامَ فِي قُرَيْشٍ فَقَالَ: يَا مَعْشَرَ قُرَيْشٍ، إنَّكُمْ جِيرَانُ اللَّهِ وَأَهْلُ بَيْتِهِ، وَإِنَّهُ يَأْتِيكُمْ فِي هَذَا الْمَوْسِمِ زُوَّارُ اللَّهِ وَحُجَّاجُ بَيْتِهِ. وَهُمْ ضَيْفُ اللَّهِ، وَأَحَقُّ الضَّيْفِ بِالْكَرَامَةِ ضَيْفُهُ، فَاجْمَعُوا لَهُمْ مَا تَصْنَعُونَ لَهُمْ بِهِ طَعَامًا أَيَّامَهُمْ هَذِهِ الَّتِي لَا بُدَّ لَهُمْ مِنْ الْإِقَامَةِ بِهَا، فَإِنَّهُ وَاَللَّهِ لَوْ كَانَ مَالِي يَسَعُ لِذَلِكَ مَا كَلَّفْتُكُمُوهُ فَيُخْرِجُونَ لِذَلِكَ خَرْجًا مِنْ أَمْوَالِهِمْ، كُلُّ امْرِئِ بِقَدْرِ مَا عِنْدَهُ، فَيَصْنَعُ بِهِ لِلْحُجَّاحِ طَعَامًا حَتَّى يُصْدَرُوا مِنْهَا. [ شَيْءٌ مِنْ أَعْمَالِ هَاشِمٍ ] وَكَانَ هَاشِمٌ فِيمَا يَزْعُمُونَ أَوَّلَ مَنْ سَنَّ الرِّحْلَتَيْنِ لِقُرَيْشِ: رِحْلَتَيْ الشِّتَاءِ وَالصَّيْفِ وَأَوَّلَ مَنْ أَطْعَمَ الثَّرِيدَ بِمَكَّةَ، وَإِنَّمَا كَانَ اسْمُهُ عَمْرًا، فَمَا سُمِّيَ هَاشِمًا إلَّا بِهَشْمِهِ الْخُبْزَ بِمَكَّةَ لِقَوْمِهِ. فَقَالَ شَاعِرٌ مِنْ قُرَيْشٍ أَوْ مِنْ بَعْضِ الْعَرَبِ:: عَمْرُو الَّذِي هَشَمَ الثَّرِيدَ لِقَوْمِهِ قَوْمٌ بِمَكَّةَ مُسْنِتِينَ عِجَافِ سُنَّتْ إلَيْهِ الرِّحْلَتَانِ كِلَاهُمَا سَفَرُ الشِّتَاءِ وَرِحْلَةُ الْأَصْيَافِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ مِنْ أَهْلِ الْحِجَازِ: قَوْمٌ بِمَكَّةَ مُسْنِتِينَ عِجَافِ

     ✧ [Hāshim's assumption of ar-Rifādah and as-Siqāyah and what he used to do when the pilgrims arrived] Ibn Isḥāq said: Hāshim b. ʿAbd Manāf took charge of ar-rifādah and as-siqāyah. That was because ʿAbd Shams was a man who travelled much, rarely staying in Makkah, and was poor with many children, while Hāshim was wealthy. It is claimed that when the pilgrims arrived, he would stand before Quraysh and say: "O assembly of Quraysh, you are the neighbours of God and the people of His House. In this season there come to you the visitors of God and the pilgrims of His House. They are God's guests, and the guest most deserving of honour is His guest. So collect for them what you can use to prepare food for them during these days in which they must stay here. For by God, if my wealth were sufficient for that, I would not ask it of you." Then they would each contribute from their wealth, every man according to what he had, and with it he would prepare food for the pilgrims until they departed from there. [Something of Hāshim's deeds] It is claimed that Hāshim was the first to institute the two journeys for Quraysh: the winter and summer journeys, and the first to feed tharīd in Makkah. His name was ʿAmr, and he was only called Hāshim because he crumbled (hashama) bread in Makkah for his people. A poet of Quraysh, or of some of the Arabs, said: ʿAmr is the one who crumbled tharīd for his people, people in Makkah afflicted with barren years, lean; to him were established the two journeys, both of them, the winter journey and the journey of the summers. Ibn Hishām said: One of the scholars of poetry among the people of the Hijāz recited to me: "people in Makkah afflicted with barren years, lean"

159. Sirat Ibn Hisham 159No grade recorded

     [ وِلَايَةُ الْمُطَّلِبِ لِلرِّفَادَةِ وَالسِّقَايَةِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ هَلَكَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ بِغَزَّةَ مِنْ أَرْضِ الشَّامِ تَاجِرًا، فَوَلِيَ السِّقَايَةَ وَالرِّفَادَةَ مِنْ بَعْدِهِ الْمُطَّلِبُ بْنُ عَبْدِ مَنَافٍ، وَكَانَ أَصْغَرَ مِنْ عَبْدِ شَمْسٍ وَهَاشِمٍ، وَكَانَ ذَا شَرَفٍ فِي قَوْمِهِ وَفَضْلٍ، وَكَانَتْ قُرَيْشٌ إنَّمَا تُسَمِّيهِ الْفَيْضَ لِسَمَاحَتِهِ وَفَضْلِهِ

     ✧ [Al-Muṭṭalib's assumption of ar-Rifādah and as-Siqāyah] Ibn Isḥāq said: Then Hāshim b. ʿAbd Manāf died in Ghazzah in the land of Syria as a merchant, and al-Muṭṭalib b. ʿAbd Manāf took charge of the siqāyah and the rifādah after him. He was younger than ʿAbd Shams and Hāshim, and he possessed nobility among his people and excellence. The Quraysh used to call him al-Fayḍ on account of his generosity and excellence.

160. Sirat Ibn Hisham 160No grade recorded

     [ زَوَاجُ هَاشِمٍ ] وَكَانَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ قَدِمَ الْمَدِينَةَ فَتَزَوَّجَ سَلْمَى بِنْتَ عَمْرٍو أَحَدِ بَنِي عَدِيِّ بْنِ النَّجَّارِ، وَكَانَتْ قَبْلَهُ عِنْدَ أُحَيْحَةَ بْنِ الْجُلَاحِ بْنِ الْحَرِيشِ قَالَ ابْنُ هِشَامٍ وَيُقَالُ: الْحَرِيسُ - ابْنُ جَحْجَبِي بْنِ كُلْفَةَ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ. فَوَلَدَتْ لَهُ عَمْرَو بْنَ أُحَيْحَةَ، وَكَانَتْ لَا تَنْكِحُ الرِّجَالَ لِشَرَفِهَا فِي قَوْمِهَا حَتَّى يَشْتَرِطُوا لَهَا أَنَّ أَمْرَهَا بِيَدِهَا، إذَا كَرِهَتْ رَجُلًا فَارَقَتْهُ

     ✧ [The Marriage of Hāshim] Hāshim b. ʿAbd Manāf came to Madinah and married Salmā bt. ʿAmr, one of the Banū ʿAdī b. al-Najjār. She had previously been married to Uḥayḥah b. al-Julāḥ b. al-Ḥarīsh — Ibn Hishām said: it is also said al-Ḥarīs — b. Jaḥjabī b. Kulfah b. ʿAwf b. ʿAmr b. ʿAwf b. Mālik b. al-Aws. She bore him ʿAmr b. Uḥayḥah. She would not marry men, because of her nobility among her people, until they stipulated for her that her affair would be in her own hand, so that if she disliked a man she would part from him.

161. Sirat Ibn Hisham 161No grade recorded

     [ مِيلَادُ عَبْدِ الْمُطَّلِبِ وَسَبَبُ تَسْمِيَتِهِ كَذَلِكَ ] فَوَلَدَتْ لِهَاشِمِ عَبْدَ الْمُطَّلِبِ، فَسَمَّتْهُ شَيْبَةَ. فَتَرَكَهُ هَاشِمٌ عِنْدَهَا حَتَّى كَانَ وَصِيفًا أَوْ فَوْقَ ذَلِكَ، ثُمَّ خَرَجَ إلَيْهِ عَمُّهُ الْمُطَّلِبُ لِيَقْبِضَهُ فَيُلْحِقَهُ بِبَلَدِهِ وَقَوْمِهِ؛ فَقَالَتْ لَهُ سَلْمَى: لَسْتُ بِمُرْسَلَتِهِ مَعَكَ، فَقَالَ لَهَا الْمُطَّلِبُ: إنِّي غَيْرُ مُنْصَرَفٍ حَتَّى أَخْرُجَ بِهِ مَعِي، إنَّ ابْنَ أَخِي قَدْ بَلَغَ، وَهُوَ غَرِيبٌ فِي غَيْرِ قَوْمِهِ، وَنَحْنُ أَهْلُ بَيْتِ شَرَفٍ فِي قَوْمِنَا، نَلِي كَثِيرًا مِنْ أُمُورِهِمْ، وَقَوْمُهُ وَبَلَدُهُ وَعَشِيرَتُهُ خَيْرٌ لَهُ مِنْ الْإِقَامَةِ فِي غَيْرِهِمْ، أَوْ كَمَا قَالَ. وَقَالَ شَيْبَةُ لِعَمِّهِ الْمُطَّلِبِ - فِيمَا يَزْعُمُونَ -: لَسْتُ بِمُفَارِقِهَا إلَّا أَنْ تَأْذَنَ لِي، فَأَذِنَتْ لَهُ، وَدَفَعَتْهُ إلَيْهِ، فَاحْتَمَلَهُ فَدَخَلَ بِهِ مَكَّةَ مُرْدِفَهُ مَعَهُ عَلَى بَعِيرِهِ، فَقَالَتْ قُرَيْشٌ: عَبْدُ الْمُطَّلِبِ ابْتَاعَهُ، فَبِهَا سُمِّيَ شَيْبَةُ عَبْدَ الْمُطَّلِبِ. فَقَالَ الْمُطَّلِبُ: وَيْحَكُمْ إنَّمَا هُوَ ابْنُ أَخِي هَاشِمٍ، قَدِمْتُ بِهِ مِنْ الْمَدِينَةِ

     ✧ [THE BIRTH OF ʿABD AL-MUṬṬALIB AND THE REASON FOR HIS BEING NAMED THUS] She bore Hāshim's son ʿAbd al-Muṭṭalib, and she named him Shaybah. Hāshim left him with her until he was a young servant or a little above that. Then his uncle al-Muṭṭalib went out to take him and bring him to his own land and people. Salmá said to him: 'I will not send him with you.' Al-Muṭṭalib said to her: 'I will not turn back until I bring him out with me. My brother's son has come of age, and he is a stranger among a people not his own. We are a house of honour among our people, and we have charge of many of their affairs. His own people, his land, and his clan are better for him than staying among others,' or words to that effect. Shaybah said to his uncle al-Muṭṭalib, as they claim: 'I will not part from her unless she gives me permission.' She gave him permission and handed him over to him. He took him up and entered Makkah with him riding behind him on his camel. Quraysh said: 'ʿAbd al-Muṭṭalib has bought him.' It is for this that Shaybah was named ʿAbd al-Muṭṭalib. Al-Muṭṭalib said: 'Woe to you! He is only the son of my brother Hāshim. I have brought him from Madinah.'

162. Sirat Ibn Hisham 162No grade recorded

     [ مَوْتُ الْمُطَّلِبِ وَمَا قِيلَ فِي رِثَائِهِ مِنْ الشِّعْرِ ] ثُمَّ هَلَكَ الْمُطَّلِبُ بِرَدْمَانَ مِنْ أَرْضِ الْيَمَنِ، فَقَالَ رَجُلٌ مِنْ الْعَرَبِ يَبْكِيهِ:

     ✧ [The death of al-Muṭṭalib and what was said in elegy of him in poetry] Then al-Muṭṭalib perished at Radmān in the land of Yemen, and a man of the Arabs said, weeping for him:

163. Sirat Ibn Hisham 163No grade recorded

     : قَدْ ظَمِئَ الْحَجِيجُ بَعْدَ الْمُطَّلِبِ بَعْدَ الْجِفَانِ وَالشَّرَابِ المُنْثَعِبْ لَيْتَ قُرَيْشًا بَعْدَهُ عَلَى نَصَبْ وَقَالَ مَطْرُودُ بْنُ كَعْبٍ الْخُزَاعِيُّ، يَبْكِي الْمُطَّلِبَ وَبَنِيَّ عَبْدِ مَنَافٍ جَمِيعًا حِينَ أَتَاهُ نَعْيُ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، وَكَانَ نَوْفَلٌ آخِرَهُمْ هُلْكًا:: يَا لَيْلَةً هَيَّجَتْ لَيْلَاتِي إحْدَى لَيَالِيَ الْقَسِيَّاتِ وَمَا أُقَاسِي مِنْ هُمُومٍ وَمَا عَالَجْتُ مِنْ رُزْءِ الْمَنِيَّاتِ إذَا تَذَكَّرْتُ أَخِي نَوْفَلًا ذَكَّرَنِي بِالْأَوَّلِيَّاتِ ذَكَّرَنِي بِالْأُزُرِ الْحُمْرِ وَالْأَرْدِيَةِ الصُّفْرِ الْقَشِيبَاتِ أَرْبَعَةٌ كُلُّهُمْ سَيِّدُ أَبْنَاءِ سَادَاتٍ لِسَادَاتِ مَيْتٌ بِرَدْمَانَ وَمَيْتٌ بِسَلْمَانَ وَمَيِّتٌ عِنْدَ غَزَّاتِ وَمَيِّتٌ أُسْكِنَ لَحْدًا لَدَى الْمَحْجُوبِ شَرْقِيِّ الْبُنَيَّاتِ أَخْلَصُهُمْ عَبْدُ مَنَافٍ فَهُمْ مِنْ لَوْمِ مَنْ لَامَ بِمَنْجَاةِ إنَّ الْمُغِيرَاتِ وَأَبْنَاءَهَا مِنْ خَيْرِ أَحْيَاءٍ وَأَمْوَاتِ وَكَانَ اسْمُ عَبْدِ مَنَافٍ الْمُغِيرَةَ، وَكَانَ أَوَّلَ بَنِي عَبْدِ مَنَافٍ هُلْكًا هَاشِمٌ، بِغَزَّةَ مِنْ أَرْضِ الشَّامِ، ثُمَّ عَبْدَ شَمْسٍ بِمَكَّةَ، ثُمَّ الْمُطَّلِبَ بِرَدْمَانَ مِنْ أَرْضِ الْيَمَنِ ثُمَّ نَوْفَلًا بِسَلْمَانَ مِنْ نَاحِيَةِ الْعِرَاقِ. فَقِيلَ لِمَطْرُودِ - فِيمَا يَزْعُمُونَ -: لَقَدْ قُلْتَ فَأَحْسَنْتَ، وَلَوْ كَانَ أَفْحَلَ مِمَّا قُلْتَ كَانَ أَحْسَنَ؛ فَقَالَ: أَنْظِرْنِي لَيَالِيَ، فَمَكَثَ أَيَّامًا، ثُمَّ قَالَ: يَا عَيْنُ جُوى وَأَذْرِي الدَّمْعَ وَانْهَمِرِي وَابْكِي عَلَى السِّرِّ مِنْ كَعْبِ الْمُغِيرَاتِ يَا عَيْنُ وَاسْحَنْفِرِي بِالدَّمْعِ وَاحْتَفِلِي وَابْكِي خَبِيئَةَ نَفْسِي فِي الْمُلِمَّاتِ وَابْكِي عَلَى كُلِّ فَيَّاضٍ أَخِي ثِقَةٍ ضَخْمِ الدَّسِيعَةِ وَهَّابِ الْجَزِيلَاتِ مَحْضِ الضَّرِيبَةِ عَالِي الْهَمِّ مُخْتَلِقٌ جَلْدِ النَّحِيزَةِ نَاءٍ بِالْعَظِيمَاتِ صَعْبِ الْبَدِيهَةِ لَا نِكْسٍ وَلَا وَكِلٍ مَاضِي الْعَزِيمَةِ مِتْلَافِ الْكَرِيمَاتِ صَقْرٍ تَوَسَّطَ مِنْ كَعْبٍ إذَا نُسِبُوا بُحْبُوحَةَ الْمَجْدِ وَالشُّمِّ الرَّفِيعَاتِ ثُمَّ اُنْدُبِي الْفَيْضَ وَالْفَيَّاضَ مُطَّلِبًا وَاسْتَخْرِطِي بَعْدَ فَيْضَاتٍ بِجُمَّاتِ أَمْسَى بِرَدْمَانَ عَنَّا الْيَوْمَ مُغْتَرِبًا يَا لَهْفَ نَفْسِي عَلَيْهِ بَيْنَ أَمْوَاتِ وَابْكِي لَكَ الْوَيْلُ إمَّا كُنْتِ بَاكِيَةً لِعَبْدِ شَمْسٍ بِشَرْقِيِّ الْبُنَيَّاتِ وَهَاشِمٍ فِي ضَرِيحٍ وَسْطَ بَلْقَعَةٍ تَسْفَى الرِّيَاحُ عَلَيْهِ بَيْنَ غَزَّاتِ وَنَوْفَلٌ كَانَ دُونَ الْقَوْمِ خَالِصَتِي أَمْسَى بِسَلْمَانَ فِي رَمْسٍ بِمَوْمَاةِ لَمْ أَلْقَ مِثْلَهُمْ عُجْمًا وَلَا عَرَبًا إذَا اسْتَقَلَّتْ بِهِمْ أُدْمُ الْمَطِيَّاتِ أَمْسَتْ دِيَارُهُمْ مِنْهُمْ مُعَطَّلَةً وَقَدْ يَكُونُونَ زَيْنًا فِي السَّرِيَّاتِ أَفْنَاهُمْ الدَّهْرُ أَمْ كَلَّتْ سُيُوفُهُمْ أَمْ كُلُّ مَنْ عَاشٍ أَزْوَادُ الْمَنِيَّاتِ أَصْبَحْتُ أَرْضَى مِنْ الْأَقْوَامِ بَعْدَهُمْ بَسْطَ الْوُجُوهِ وَإِلْقَاءَ التَّحِيَّاتِ يَا عَيْنُ فَابْكِي أَبَا الشُّعْثِ الشَّجِيَّاتِ يَبْكِينَهُ حُسَّرًا مِثْلَ الْبَلِيَّاتِ يَبْكِينَ أَكْرَمَ مَنْ يَمْشِي عَلَى قَدَمٍ يُعْوِلْنَهُ بِدُمُوعٍ بَعْدَ عَبَرَاتِ يَبْكِينَ شَخْصًا طَوِيلَ الْبَاعِ ذَا فَجَرٍ آبِي الْهَضِيمَةِ فَرَّاجِ الْجَلِيلَاتِ يَبْكِينَ عَمْرَو الْعُلَا إذْ حَانَ مَصْرَعُهُ سَمْحَ السَّجِيَّةِ بَسَّامَ الْعَشِيَّاتِ يَبْكِينَهُ مُسْتَكِينَاتٍ عَلَى حَزَنٍ يَا طُولَ ذَلِكَ مِنْ حُزْنٍ وَعَوْلَاتٍ يَبْكِينَ لَمَّا جَلَّاهُنَّ الزَّمَانُ لَهُ خُضْرُ الْخُدُودِ كَأَمْثَالِ الْحَمِيَّاتِ مُحْتَزِمَاتٍ عَلَى أَوْسَاطِهِنَّ لِمَا جَرَّ الزَّمَانُ مِنْ أَحْدَاثِ الْمُصِيبَاتِ أَبِيتُ لَيْلِي أُرَاعِي النَّجْمَ مِنْ أَلَمٍ أَبْكِي وَتَبْكِي مَعِي شَجْوِي بُنَيَّاتِي مَا فِي الْقُرُومِ لَهُمْ عِدْلٌ وَلَا خَطَرٌ وَلَا لِمَنْ تَرَكُوا شَرْوَى بَقِيَّاتِ أَبْنَاؤُهُمْ خَيْرُ أَبْنَاءٍ وَأَنْفُسُهُمْ خَيْرُ النُّفُوسِ لَدَى جَهْدِ الْأَلِيَّاتِ كَمْ وَهَبُوا مِنْ طِمِرٍّ سَابِحٍ أَرِنٍ وَمِنْ طِمِرَّةٍ نَهْبٍ فِي طِمِرَّاتِ وَمِنْ سُيُوفٍ مِنْ الْهِنْدِيِّ مُخْلَصَةٍ وَمِنْ رِمَاحٍ كَأَشْطَانِ الرَّكِيَّاتِ وَمِنْ تَوَابِعِ مِمَّا يُفْضِلُونَ بِهَا عِنْدَ الْمَسَائِلِ مِنْ بَذْلِ الْعَطِيَّاتِ فَلَوْ حَسَبْتُ وَأَحْصَى الْحَاسِبُونَ مَعِي لَمْ أَقْضِ أَفَعَالَهُمْ تَلِكَ الْهَنِيَّاتِ هُمْ الْمُدِلُّونَ إمَّا مَعْشَرٌ فَخَرُّوا عِنْدَ الْفَخَّارِ بِأَنْسَابٍ نَقِيَّاتٍ زَيْنُ الْبُيُوتِ الَّتِي خَلَّوْا مَسَاكِنَهَا فَأَصْبَحَتْ مِنْهُمْ وَحْشًا خَلِيَّاتٍ أَقُولُ وَالْعَيْنُ لَا تَرْقَا مَدَامِعُهَا لَا يُبْعِدُ اللَّهُ أَصْحَابَ الرَّزِيَّاتِ قَالَ ابْنُ هِشَامٍ: الْفَجْرُ: الْعَطَاءُ. قَالَ أَبُو خِرَاشٍ الْهُذَلِيُّ:: عَجَّفَ أَضْيَافِي جَمِيلُ بْنُ مَعْمَرٍ بِذِي فَجَرٍ تَأْوِي إلَيْهِ الْأَرَامِلُ قَالَ ابْنُ إسْحَاقَ: أَبُو الشُّعْثِ الشَّجِيَّاتِ: هَاشِمُ بْنُ عَبْدِ مَنَافٍ

     ✧: The pilgrims thirsted after al-Muṭṭalib—after the bowls and the flowing drink. Would that Quraysh after him were in hardship. And Maṭrūd b. Kaʿb al-Khuzāʿī said, weeping for al-Muṭṭalib and for all the sons of ʿAbd Manāf when the news of Nawfal b. ʿAbd Manāf's death reached him—and Nawfal was the last of them to perish:: O night that stirred my nights—one of the hard, toilsome nights! And what I endure of cares, and what I have suffered of the loss of deaths, when I remember my brother Nawfal, he reminds me of the first ones. He reminds me of the red loincloths and the yellow, new-burnished mantles. Four—each of them a lord, sons of lords for lords: one dead in Radmān, one dead in Salmān, one dead near Ghazzah, and one dead placed in a side grave at al-Maḥjūb, east of al-Bunayyāt. The purest of them was ʿAbd Manāf; they are safe from the blame of any blamer. Indeed al-Mughīrāt and their sons are among the best of the living and the dead. The name of ʿAbd Manāf was al-Mughīrah. The first of the sons of ʿAbd Manāf to perish was Hāshim, at Ghazzah in the land of Syria; then ʿAbd Shams at Makkah; then al-Muṭṭalib at Radmān in the land of Yemen; then Nawfal at Salmān on the side of Iraq. It was said to Maṭrūd—as they claim—: You have spoken and done well, and had it been more excellent than what you said, it would have been better. He said: Give me some nights' respite. He stayed some days, then said: O eye, with grief shed tears and pour them forth, and weep for the hidden one of Kaʿb, al-Mughīrāt. O eye, flow freely with tears and be copious, and weep for the innermost of my soul in calamities. And weep for every overflowing giver, a brother of trust, huge of gift, bestower of abundant things; pure of nature, lofty of aspiration, formed—firm of disposition, bearing the great burdens; sudden in onset, not weak or reliant on others, penetrating of resolve, destroyer of precious things; a falcon that took the center from Kaʿb when they trace lineage: the very midst of glory and the high summits. Then lament the overflowing one and the most overflowing, Muṭṭalib, and weep violently after torrents, with floods. Today he is at Radmān, far from us, a stranger; O grief of my soul for him among the dead! And weep—woe to you if you are a weeper—for ʿAbd Shams at the east of al-Bunayyāt, and for Hāshim in a grave in the midst of a desolate land, the winds blowing dust over him near Ghazzah. And Nawfal—he was, apart from the people, my special one—is at Salmān in a tomb in a waterless desert. I have not met their like among non-Arabs or Arabs when the dark camels rise with them. Their abodes have become empty of them, though they used to be an ornament in the companies. Did time annihilate them, or did their swords grow blunt, or is every living person provision of deaths? After them I have come to accept, from the peoples, open faces and the giving of greetings. O eye, weep for Abū al-Shuʿth, the sorrowful women—they weep for him unveiled, like the afflicted ones. They weep for the most generous of those who walk on foot; they wail for him with tears after sobs. They weep for a person tall of reach, possessed of generosity, refusing humiliation, dispeller of great affairs. They weep for ʿAmr al-ʿUlā when his fall came—generous of nature, smiling in the evenings. They weep for him in abasement, in grief—how long that grief and wailing! They weep, when time exposed them to him, with green cheeks like the heated ones, girding their waists because of what time brought of the events of calamities. I pass my night watching the stars from pain; I weep, and my little daughters weep with me in my sorrow. There is no equal or match for those stallions among the chiefs, nor for what they left any equivalent of the remnants. Their sons are the best of sons, and their souls are the best of souls in the strain of oaths. How often did they give of a swift, bounding, lively horse, and of a spirited mare, spoil among spoils; and of Indian swords of pure quality, and of spears like the ropes of wells; and of gifts that they bestowed as surplus at times of asking, in the giving of donations. If I were to count, and the counters counted with me, I would not finish recounting those deeds of theirs, those pleasant things. They are the boasters—when a people boasts, they excel in boasting with pure lineages—the ornament of the houses whose dwellings they left empty, which have become, after them, desolate and vacant. I say, while the eye's tears do not cease: May God not cast far away the people of calamities. Ibn Hishām said: al-fajr means giving. Abū Khirāsh al-Hudhalī said:: My guests were made lean by Jamīl b. Maʿmar at a place of giving where widows take shelter. Ibn Isḥāq said: Abū al-Shuʿth, the sorrowful women, is Hāshim b. ʿAbd Manāf.

164. Sirat Ibn Hisham 164No grade recorded

     [ وِلَايَةُ عَبْدِ الْمُطَّلِبِ السِّقَايَةَ وَالرِّفَادَةَ ] قَالَ: ثُمَّ وَلِيَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمِ السِّقَايَةَ وَالرِّفَادَةَ بَعْدَ عَمِّهِ الْمُطَّلِبِ، فَأَقَامَهَا لِلنَّاسِ، وَأَقَامَ لِقَوْمِهِ مَا كَانَ آبَاؤُهُ يُقِيمُونَ قَبْلَهُ لِقَوْمِهِمْ مِنْ أَمْرِهِمْ، وَشَرُفَ فِي قَوْمِهِ شَرَفًا لَمْ يَبْلُغْهُ أَحَدٌ مِنْ آبَائِهِ، وَأَحَبَّهُ قَوْمُهُ وَعَظُمَ خَطَرُهُ فِيهِمْ

     ✧ [ʿAbd al-Muṭṭalib's assumption of as-Siqāyah and ar-Rifādah] He said: Then ʿAbd al-Muṭṭalib b. Hāshim assumed as-siqāyah and ar-rifādah after his paternal uncle al-Muṭṭalib. He established them for the people, and he established for his people what his forefathers before him had established for their people of their affairs. He attained a nobility among his people that none of his forefathers had reached, and his people loved him, and his importance among them became great.

165. Sirat Ibn Hisham 165No grade recorded

     ذِكْرُ حَفْرِ زَمْزَمَ وَمَا جَرَى مِنْ الْخُلْفِ فِيهَا [ الرُّؤْيَا الَّتِي أُرِيهَا عَبْدُ الْمُطَّلِبِ فِي حَفْرِ زَمْزَمَ ] ثُمَّ إنَّ عَبْدَ الْمُطَّلِبِ بَيْنَمَا هُوَ نَائِمٌ فِي الْحِجْرِ إذْ أُتِيَ فَأُمِرَ بِحَفْرِ زَمْزَمَ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ أَوَّلَ مَا اُبْتُدِئَ بِهِ عَبْدُ الْمُطَّلِبِ مِنْ حَفْرِهَا، كَمَا حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ الْمِصْرِيِّ عَنْ مَرْثَدِ بْنِ عَبْدِ اللَّهِ الْيَزَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ زُرَيْرٍ الْغَافِقِيِّ: أَنَّهُ سَمِعَ عَلَيَّ بْنَ أَبِي طَالِبٍ ؓ يُحَدِّثُ حَدِيثَ زَمْزَمَ حِينَ أُمِرَ عَبْدُ الْمُطَّلِبِ بِحَفْرِهَا، قَالَ: قَالَ عَبْدُ الْمُطَّلِبِ: إنِّي لَنَائِمٌ فِي الْحِجْرِ إذْ أَتَانِي آتٍ فَقَالَ: احْفِرْ طَيْبَةَ. قَالَ: قُلْتُ: وَمَا طَيْبَةُ ؟ قَالَ: ثُمَّ ذَهَبَ عَنِّي. فَلَمَّا كَانَ الْغَدُ رَجَعْتُ إلَى مَضْجَعِي فَنِمْتُ فِيهِ، فَجَاءَنِي فَقَالَ: احْفِرْ بَرَّةَ. قَالَ: وَمَا بَرَّةُ ؟ قَالَ: ثُمَّ ذَهَبَ عَنِّي، فَلَمَّا كَانَ الْغَدُ رَجَعْتُ إلَى مَضْجَعِي فَنِمْتُ فِيهِ، فَجَاءَنِي فَقَالَ: احْفِرْ الْمَضْنُونَةَ. قَالَ: فَقُلْتُ: وَمَا الْمَضْنُونَةُ ؟ قَالَ: ثُمَّ ذَهَبَ عَنِّي. فَلَمَّا كَانَ الْغَدُ رَجَعْتُ إلَى مَضْجَعِي فَنِمْتُ فِيهِ، فَجَاءَنِي فَقَالَ: احْفِرْ زَمْزَمَ. قَالَ: قُلْتُ: وَمَا زَمْزَمُ ؟ قَالَ: لَا تَنْزِفُ أَبَدًا وَلَا تُذَمُّ، تَسْقِي الْحَجِيجَ الْأَعْظَمَ، وَهِيَ بَيْنَ الْفَرْثِ وَالدَّمِ، عِنْدَ نُقْرَةِ الْغُرَابِ الْأَعْصَمِ، عِنْدَ قَرْيَةِ النَّمْلِ.

     ✧ Mention of the digging of Zamzam and what occurred of dispute over it [The vision that was shown to ʿAbd al-Muṭṭalib regarding the digging of Zamzam] Then, while ʿAbd al-Muṭṭalib was sleeping in the Ḥijr, he was approached and commanded to dig Zamzam. Ibn Isḥāq said: The first thing with which ʿAbd al-Muṭṭalib began the digging of it, as Yaḥyā b. Abī Ḥabīb al-Miṣrī related to me from Marthad b. ʿAbd Allāh al-Yazanī from ʿAbd Allāh b. Zurayr al-Ghāfiqī, that he heard ʿAlī b. Abī Ṭālib ؓ relating the story of Zamzam when ʿAbd al-Muṭṭalib was commanded to dig it. He said: ʿAbd al-Muṭṭalib said: While I was sleeping in the Ḥijr, someone came to me and said, “Dig Ṭaybah.” He said: I said, “And what is Ṭaybah?” He said: Then he went away from me. When the next day came, I returned to my resting place and slept in it, and he came to me and said, “Dig Barrah.” He said: I said, “And what is Barrah?” He said: Then he went away from me. When the next day came, I returned to my resting place and slept in it, and he came to me and said, “Dig al-Maḍnūnah.” He said: I said, “And what is al-Maḍnūnah?” He said: Then he went away from me. When the next day came, I returned to my resting place and slept in it, and he came to me and said, “Dig Zamzam.” He said: I said, “And what is Zamzam?” He said: “It never runs dry and is never blamed; it gives drink to the greatest pilgrimage; it is between the dung and the blood, at the pecking place of the white-footed crow, at the village of the ants.”

166. Sirat Ibn Hisham 166No grade recorded

     [ عَبْدُ الْمُطَّلِبِ وَابْنُهُ الْحَارِثُ وَمَا كَانَ بَيْنَهُمَا وَبَيْنَ قُرَيْشٍ عِنْدَ حَفْرِهِمَا زَمْزَمَ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بُيِّنَ لَهُ شَأْنُهَا، وَدُلَّ عَلَى مَوْضِعِهَا، وَعَرَفَ أَنَّهُ صُدِّقَ، غَدَا بِمِعْوَلِهِ وَمَعَهُ ابْنُهُ الْحَارِثُ بْنُ عَبْدِ الْمُطَّلِبِ، لَيْسَ لَهُ يَوْمَئِذٍ وَلَدٌ غَيْرَهُ، فَحَفَرَ فِيهَا. فَلَمَّا بَدَا لِعَبْدِ الْمُطَّلِبِ الطَّيَّ كَبَّرَ، فَعَرَفَتْ قُرَيْشٌ أَنَّهُ قَدْ أَدْرَكَ حَاجَتَهُ، فَقَامُوا إلَيْهِ فَقَالُوا: يَا عَبْدَ الْمُطَّلِبِ، إنَّهَا بِئْرُ أَبِينَا إسْمَاعِيلَ، وَإِنَّ لَنَا فِيهَا حَقًّا فَأَشْرِكْنَا مَعَكَ فِيهَا؛ قَالَ: مَا أَنَا بِفَاعِلِ، إنَّ هَذَا الْأَمْرَ قَدْ خُصِصْتُ بِهِ دُونَكُمْ، وَأُعْطِيتُهُ مِنْ بَيْنِكُمْ، فَقَالُوا لَهُ: فَأَنْصِفْنَا فَإِنَّا غَيْرُ تَارِكِيكَ حَتَّى نُخَاصِمَكَ فِيهَا، قَالَ: فَاجْعَلُوا بَيْنِي وَبَيْنَكُمْ مَنْ شِئْتُمْ أُحَاكِمُكُمْ إلَيْهِ، قَالُوا: كَاهِنَةُ بَنِي سَعْدٍ هُذَيْمٌ، قَالَ: نَعَمْ؛ قَالَ: وَكَانَتْ بِأَشْرَافِ الشَّامِ. فَرَكِبَ عَبْدُ الْمُطَّلِبِ وَمَعَهُ نَفَرٌ مِنْ بَنِي أَبِيهِ مِنْ بَنِي عَبْدِ مَنَافٍ، وَرَكِبَ مِنْ كُلِّ قَبِيلَةٍ مِنْ قُرَيْشٍ نَفَرٌ. قَالَ: وَالْأَرْضُ إذْ ذَاكَ مَفَاوِزُ. قَالَ: فَخَرَجُوا حَتَّى إذَا كَانُوا بِبَعْضِ تِلْكَ الْمَفَاوِزِ بَيْنَ الْحِجَازِ وَالشَّامِ، فَنِيَ مَاءُ عَبْدِ الْمُطَّلِبِ وَأَصْحَابِهِ، فَظَمِئُوا حَتَّى أَيْقَنُوا بِالْهَلَكَةِ، فَاسْتَسْقَوْا مَنْ مَعَهُمْ مِنْ قَبَائِلِ قُرَيْشٍ، فَأَبَوْا عَلَيْهِمْ. وَقَالُوا: إنَّا بِمَفَازَةٍ، وَنَحْنُ نَخْشَى عَلَى أَنْفُسِنَا مِثْلَ مَا أَصَابَكُمْ فَلَمَّا رَأَى عَبْدُ الْمُطَّلِبِ مَا صَنَعَ الْقَوْمُ وَمَا يَتَخَوَّفُ عَلَى نَفْسِهِ وَأَصْحَابِهِ. قَالَ: مَاذَا تَرَوْنَ ؟ قَالُوا: مَا رَأْيُنَا إلَّا تَبَعٌ لِرَأْيِكَ، فَمُرْنَا بِمَا شِئْتَ؛ قَالَ: فَإِنِّي أَرَى أَنْ يَحْفِرَ كُلُّ رَجُلٍ مِنْكُمْ حُفْرَتَهُ لِنَفْسِهِ بِمَا بِكُمْ الْآنَ مِنْ الْقُوَّةِ، فَكُلَّمَا مَاتَ رَجُلٌ دَفَعَهُ أَصْحَابُهُ فِي حُفْرَتِهِ ثُمَّ وَارَوْهُ، حَتَّى يَكُونَ آخِرُكُمْ رَجُلًا وَاحِدًا، فَضَيْعَةُ رَجُلٍ وَاحِدٍ أَيْسَرُ مِنْ ضَيْعَةِ رَكْبٍ جَمِيعًا، قَالُوا: نِعْمَ مَا أَمَرْتَ بِهِ فَقَامَ كُلُّ وَاحِدٍ مِنْهُمْ فَحَفَرَ حُفْرَتَهُ، ثُمَّ قَعَدُوا يَنْتَظِرُونَ الْمَوْتَ عَطَشًا، ثُمَّ إنَّ عَبْدَ الْمُطَّلِبِ قَالَ لِأَصْحَابِهِ: وَاَللَّهِ إنَّ إلْقَاءَنَا بِأَيْدِينَا هَكَذَا لِلْمَوْتِ، لَا نَضْرِبُ فِي الْأَرْضِ وَلَا نَبْتَغِي لِأَنْفُسِنَا، لَعَجْزٌ، فَعَسَى اللَّهُ أَنْ يَرْزُقَنَا مَاءً بِبَعْضِ الْبِلَادِ، ارْتَحِلُوا، فَارْتَحَلُوا. حَتَّى إذَا فَرَغُوا، وَمَنْ مَعَهُمْ مِنْ قَبَائِلِ قُرَيْشٍ يَنْظُرُونَ إلَيْهِمْ مَا هُمْ فَاعِلُونَ، تَقَدَّمَ عَبْدُ الْمُطَّلِبِ إلَى رَاحِلَتِهِ فَرَكِبَهَا. فَلَمَّا انْبَعَثَتْ بِهِ انْفَجَرَتْ مِنْ تَحْتِ خُفِّهَا عَيْنُ مَاءٍ عَذْبٍ، فَكَبَّرَ عَبْدُ الْمُطَّلِبِ وَكَبَّرَ أَصْحَابُهُ، ثُمَّ نَزَلَ فَشَرِبَ وَشَرِبَ أَصْحَابُهُ وَاسْتَقَوْا حَتَّى مَلِئُوا أَسْقِيَتَهُمْ، ثُمَّ دَعَا الْقَبَائِلَ مِنْ قُرَيْشٍ، فَقَالَ: هَلُمَّ إلَى الْمَاءِ، فَقَدْ سَقَانَا اللَّهُ، فَاشْرَبُوا وَاسْتَقَوْا، فَجَاءُوا فَشَرِبُوا وَاسْتَقَوْا. ثُمَّ قَالُوا: قَدْ وَاَللَّهِ قُضِيَ لَكَ عَلَيْنَا يَا عَبْدَ الْمُطَّلِبِ، وَاَللَّهِ لَا نُخَاصِمُكَ فِي زَمْزَمَ أَبَدًا، إنَّ الَّذِي سَقَاكَ هَذَا الْمَاءَ بِهَذِهِ الْفَلَاةِ لَهُوَ الَّذِي سَقَاكَ زَمْزَمَ، فَارْجِعْ إلَى سِقَايَتِكَ رَاشِدًا. فَرَجَعَ وَرَجَعُوا مَعَهُ، وَلَمْ يَصِلُوا إلَى الْكَاهِنَةِ، وَخَلَّوْا بَيْنَهُ وَبَيْنَهَا

     ✧ [ʿAbd al-Muṭṭalib and his son al-Ḥārith and what occurred between them and Quraysh when they dug Zamzam] Ibn Isḥāq said: When its matter was made clear to him, and he was guided to its location, and he knew that he had been told the truth, he went early with his pickaxe, accompanied by his son al-Ḥārith b. ʿAbd al-Muṭṭalib—he had no other son that day—and he dug there. When the masonry appeared to ʿAbd al-Muṭṭalib, he proclaimed Allāhu akbar, and Quraysh knew that he had attained his need. They rose to him and said, “O ʿAbd al-Muṭṭalib, it is the well of our father Ismāʿīl, and we have a right in it, so make us partners with you in it.” He said, “I will not do so; this matter has been granted to me exclusively, apart from you, and I have been given it from among you.” They said to him, “Then deal fairly with us, for we will not leave you until we dispute it with you.” He said, “Appoint between me and you whom you wish; I will submit to their judgment.” They said, “The priestess of Banū Saʿd Hudhaym.” He said, “Yes.” He said: She was at the uplands of Syria. So ʿAbd al-Muṭṭalib mounted, with him a group of his father’s sons from Banū ʿAbd Manāf, and from every tribe of Quraysh a group mounted. He said: The land then was desolate wastes. He said: They set out, and when they were in some of those wastes between the Ḥijāz and Syria, the water of ʿAbd al-Muṭṭalib and his companions ran out, and they thirsted until they were certain of destruction. They asked those with them from the tribes of Quraysh for water, but they refused them, saying, “We are in a desolate waste, and we fear for ourselves the like of what has befallen you.” When ʿAbd al-Muṭṭalib saw what the people did, and what he feared for himself and his companions, he said, “What do you think?” They said, “Our opinion is but to follow yours, so command us as you wish.” He said, “I think that each man of you should dig a pit for himself with the strength you still have; whenever a man dies, his companions push him into his pit and then cover him, until the last of you is a single man. The loss of one man is easier than the loss of the whole riding party.” They said, “Excellent is what you have commanded.” So each one of them rose and dug his pit, then they sat awaiting death from thirst. Then ʿAbd al-Muṭṭalib said to his companions, “By Allah, our throwing ourselves into the hands of death like this, not striking out into the land or seeking for ourselves, is a weakness. Perhaps Allah will provide us water in some region; travel on.” So they traveled on. When they had finished, and those with them from the tribes of Quraysh were watching what they would do, ʿAbd al-Muṭṭalib advanced to his riding camel and mounted it. When it set off with him, a spring of sweet water gushed from beneath its hoof, and ʿAbd al-Muṭṭalib proclaimed Allāhu akbar, and his companions proclaimed Allāhu akbar. Then he dismounted and drank, and his companions drank and drew water until they filled their water-skins. Then he called the tribes of Quraysh, saying, “Come to the water, for Allah has given us to drink; drink and draw water.” They came and drank and drew water. Then they said, “By Allah, the case has been decided for you against us, O ʿAbd al-Muṭṭalib; by Allah, we will never dispute with you over Zamzam. The One who gave you this water in this desert is the One who gave you Zamzam. Return to your watering place rightly guided.” So he returned, and they returned with him, and they did not reach the priestess, and they left the matter between him and her.

167. Sirat Ibn Hisham 167No grade recorded

     قَالَ ابْنُ إسْحَاقَ: فَهَذَا الَّذِي بَلَغَنِي مِنْ حَدِيثِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ فِي زَمْزَمَ، وَقَدْ سَمِعْتُ مَنْ يُحَدِّثُ عَنْ عَبْدِ الْمُطَّلِبِ أَنَّهُ قِيلَ لَهُ حِينَ أُمِرَ بِحَفْرِ زَمْزَمَ:: ثُمَّ اُدْعُ بِالْمَاءِ الرِّوَى غَيْرِ الْكَدِرْ يَسْقِي حَجِيجَ اللَّهِ فِي كُلِّ مَبَرْ لَيْسَ يُخَافُ مِنْهُ شَيْءٌ مَا عَمَرْ فَخَرَجَ عَبْدُ الْمُطَّلِبِ، حِينَ قِيلَ لَهُ ذَلِكَ، إلَى قُرَيْشٍ، فَقَالَ: تَعَلَّمُوا أَنِّي قَدْ أُمِرْتُ أَنْ أَحْفِرَ لَكُمْ زَمْزَمَ، فَقَالُوا: فَهَلْ بُيِّنَ لَكَ أَيْنَ هِيَ ؟ قَالَ: لَا؛ قَالُوا: فَارْجِعْ إلَى مَضْجَعِكَ الَّذِي رَأَيْتَ فِيهِ مَا رَأَيْتَ فَإِنْ يَكُ حَقًّا مِنْ اللَّهِ يُبَيَّنُ لَكَ، وَإِنْ يَكُ مِنْ الشَّيْطَانِ فَلَنْ يَعُودَ إلَيْكَ. فَرَجَعَ عَبْدُ الْمُطَّلِبِ إلَى مَضْجَعِهِ فَنَامَ فِيهِ، فَأُتِيَ فَقِيلَ لَهُ: احْفِرْ زَمْزَمَ، إنَّكَ إنْ حَفَرْتهَا لَمْ تَنْدَمْ، وَهِيَ تُرَاثٌ مِنْ أَبِيكَ الْأَعْظَمِ، لَا تَنْزِفُ أَبَدًا وَلَا تُذَمُّ، تَسْقِي الْحَجِيجَ الْأَعْظَمَ، مِثْلَ نَعَامٍ حَافِلٍ لَمْ يُقْسَمْ، يَنْذِرُ فِيهَا نَاذِرٌ لِمُنْعِمٍ، تَكُونُ مِيرَاثًا وَعَقْدًا مُحْكَمٍ، لَيْسَتْ كَبَعْضِ مَا قَدْ تَعْلَمُ، وَهِيَ بَيْنَ الْفَرْثِ وَالدَّمِ. قَالَ ابْنُ هِشَامٍ: هَذَا الْكَلَامُ وَالْكَلَامُ الَّذِي قَبْلَهُ، مِنْ حَدِيثِ عَلِيٍّ ( رِضْوَانُ اللَّهِ عَلَيْهِ ) فِي حَفْرِ زَمْزَمَ مِنْ قَوْلِهِ: لَا تَنْزِفُ أَبَدًا وَلَا تُذَمُّ إلَى قَوْلِهِ: عِنْدَ قَرْيَةِ النَّمْلِ عِنْدَنَا سَجْعٌ وَلَيْسَ شِعْرًا. قَالَ ابْنُ إسْحَاقَ: فَزَعَمُوا أَنَّهُ حِينَ قِيلَ لَهُ ذَلِكَ، قَالَ: وَأَيْنَ هِيَ ؟ قِيلَ لَهُ. عِنْدَ قَرْيَةِ النَّمْلِ، حَيْثُ يُنْقَرُ الْغُرَابُ غَدًا. وَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. فَعَدَا عَبْدُ الْمُطَّلِبِ وَمَعَهُ ابْنُهُ الْحَارِثُ، وَلَيْسَ لَهُ يَوْمَئِذٍ وَلَدٌ غَيْرَهُ، فَوَجَدَ قَرْيَةَ النَّمْلِ، وَوَجَدَ الْغُرَابَ يَنْقُرُ عِنْدَهَا بَيْنَ الْوَثَنَيْنِ: إسَافٍ وَنَائِلَةٍ، اللَّذَيْنِ كَانَتْ قُرَيْشٌ تَنْحَرُ عِنْدَهُمَا ذَبَائِحَهَا. فَجَاءَ بِالْمِعْوَلِ وَقَامَ لِيَحْفِرَ حَيْثُ أُمِرَ، فَقَامَتْ إلَيْهِ قُرَيْشٌ حِينَ رَأَوْا جِدَّهُ، فَقَالُوا: وَاَللَّهِ لَا نَتْرُكُكَ تَحْفِرُ بَيْنَ وَثَنَيْنَا هَذَيْنِ اللَّذَيْنِ نَنْحَرُ عِنْدَهُمَا، فَقَالَ عَبْدُ الْمُطَّلِبِ لِابْنِهِ الْحَارِثِ: ذُدْ عَنِّي حَتَّى أَحْفِرَ، فَوَاَللَّهِ لَأَمْضِيَنَّ لِمَا أُمِرْتُ بِهِ. فَلَمَّا عَرَفُوا أَنَّهُ غَيْرُ نَازِعٍ، خَلَّوْا بَيْنَهُ وَبَيْنَ الْحَفْرِ، وَكَفُّوا عَنْهُ، فَلَمْ يَحْفِرْ إلَّا يَسِيرًا، حَتَّى بَدَا لَهُ الطَّيُّ، فَكَبَّرَ وَعَرَفُوا أَنَّهُ قَدْ صُدِقَ. فَلَمَّا تَمَادَى بِهِ الْحَفْرُ وَجَدَ فِيهَا غَزَالَيْنِ مِنْ ذَهَبٍ، وَهُمَا الْغَزَالَانِ اللَّذَانِ دَفَنَتْ جُرْهُمٌ فِيهَا حِينَ خَرَجَتْ مِنْ مَكَّةَ، وَوَجَدَ فِيهَا أَسْيَافًا قَلْعِيَّةً وَأَدْرَاعًا، فَقَالَتْ لَهُ قُرَيْشٌ يَا عَبْدَ الْمُطَّلِبِ، لَنَا مَعَكَ فِي هَذَا شِرْكٌ وَحَقٌّ؛ قَالَ: لَا، وَلَكِنْ هَلُمَّ إلَى أَمْرٍ نَصَفٍ بَيْنِي وَبَيْنَكُمْ: نَضْرِبُ عَلَيْهَا بِالْقِدَاحِ؛ قَالُوا: وَكَيْفَ تَصْنَعُ ؟ قَالَ: أَجْعَلُ لِلْكَعْبَةِ قِدْحَيْنِ، وَلِي قِدْحَيْنِ، وَلَكُمْ قِدْحَيْنِ، فَمَنْ خَرَجَ لَهُ قِدْحَاهُ عَلَى شَيْءٍ كَانَ لَهُ، وَمَنْ تَخَلَّفَ قِدْحَاهُ فَلَا شَيْءَ لَهُ ؟ قَالُوا: أَنْصَفْتَ فَجَعَلَ قِدْحَيْنِ أَصْفَرَيْنِ لِلْكَعْبَةِ وَقِدْحَيْنِ أَسْوَدَيْنِ لِعَبْدِ الْمُطَّلِبِ، وَقِدْحَيْنِ أَبْيَضَيْنِ لِقُرَيْشِ؛ ثُمَّ أَعْطَوْا ( الْقِدَاحَ ) صَاحِبَ الْقِدَاحِ الَّذِي يَضْرِبُ بِهَا عِنْدَ هُبَلَ ( وَهُبَلُ: صَنَمٌ فِي جَوْفِ الْكَعْبَةِ، وَهُوَ أَعْظَمُ أَصْنَامِهِمْ، وَهُوَ الَّذِي يَعْنِي أَبُو سُفْيَانَ بْنُ حَرْبٍ يَوْمَ أُحُدٍ حِينَ قَالَ: أُعْلِ هُبَلُ: أَيْ أَظْهِرْ دِينَكَ ) وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ عَزَّ وَجَلَّ فَضَرَبَ صَاحِبُ الْقِدَاحِ، فَخَرَجَ الْأَصْفَرَانِ عَلَى الْغَزَالَيْنِ لِلْكَعْبَةِ، وَخَرَجَ الْأَسْوَدَانِ عَلَى الْأَسْيَافِ، وَالْأَدْرَاعُ لِعَبْدِ الْمُطَّلِبِ، وَتَخَلَّفَ قِدْحَا قُرَيْشٍ. فَضَرَبَ عَبْدُ الْمُطَّلِبِ الْأَسْيَافَ. بَابًا لِلْكَعْبَةِ، وَضَرَبَ فِي الْبَابِ الْغَزَالَيْنِ مِنْ ذَهَبٍ. فَكَانَ أَوَّلَ ذَهَبٍ حَلِيَتْهُ الْكَعْبَةُ، فِيمَا يَزْعُمُونَ. ثُمَّ إنَّ عَبْدَ الْمُطَّلِبِ أَقَامَ سِقَايَةَ زَمْزَمَ لِلْحُجَّاجِ.

     ✧ Ibn Isḥāq said: This is what has reached me of the ḥadīth of ʿAlī b. Abī Ṭālib ؓ concerning Zamzam. I have also heard someone narrating from ʿAbd al-Muṭṭalib that when he was commanded to dig Zamzam, it was said to him: “Then call for the water, abundant and not turbid, giving drink to the pilgrims of God in every place of righteousness; nothing is feared from it as long as it lasts.” So ʿAbd al-Muṭṭalib went out, when that was said to him, to Quraysh and said: “Know that I have been commanded to dig Zamzam for you.” They said: “Has it been made clear to you where it is?” He said: “No.” They said: “Then return to your sleeping place where you saw what you saw. If it is true from God, it will be made clear to you; and if it is from Satan, he will not come back to you.” So ʿAbd al-Muṭṭalib returned to his sleeping place and slept there. Then someone came to him and said: “Dig Zamzam. If you dig it, you will not regret it. It is an inheritance from your greatest forefather. It never fails and is not blamed. It gives drink to the greatest pilgrim, like a full ostrich not divided. A vower makes a vow in it to a benefactor. It will be an inheritance and a firm covenant, not like some of what you know. It is between the offal and the blood.” Ibn Hishām said: This speech and the speech before it, from the ḥadīth of ʿAlī (riḍwān Allāhi ʿalayhi) concerning the digging of Zamzam, from his saying “It never fails and is not blamed” to his saying “at the ant village,” is in our view rhymed prose (sajʿ), not poetry. Ibn Isḥāq said: They claim that when that was said to him, he said: “And where is it?” It was said to him: “At the ant village, where the crow will peck tomorrow. God knows best which of these it was.” So ʿAbd al-Muṭṭalib ran, and with him was his son al-Ḥārith—for he had no other son that day—and he found the ant village and found the crow pecking at it, between the two idols Isāf and Nāʾilah, by which Quraysh used to slaughter their sacrifices. He brought the pickaxe and stood to dig where he had been commanded. Quraysh rose against him when they saw his seriousness and said: “By God, we will not let you dig between these two idols of ours by which we slaughter.” ʿAbd al-Muṭṭalib said to his son al-Ḥārith: “Defend me until I dig, for by God I will carry out what I have been commanded.” When they realized that he would not give up, they left him and the digging, and held back from him. He had not dug but a little when the masonry appeared to him. He said “Allāhu akbar,” and they knew he had been told the truth. When he continued digging, he found in it two gazelles of gold—these were the two gazelles that Jurhum had buried in it when they left Makkah—and he found in it Qalʿī swords and coats of mail. Quraysh said to him: “O ʿAbd al-Muṭṭalib, we have a share and a right with you in this.” He said: “No, but come to a fair matter between me and you: we cast lots for it with arrows.” They said: “How will you do it?” He said: “I will assign two arrows to the Kaʿbah, two arrows to me, and two arrows to you. Whoever’s two arrows come out for something, it is his; and whoever’s two arrows fail, he gets nothing.” They said: “You have been fair.” So he made two yellow arrows for the Kaʿbah, two black arrows for ʿAbd al-Muṭṭalib, and two white arrows for Quraysh. Then they gave the arrows to the arrow-caster who cast lots with them at Hubal—and Hubal was an idol inside the Kaʿbah, the greatest of their idols, and it is the one Abū Sufyān b. Ḥarb meant on the day of Uḥud when he said: “Be exalted, Hubal,” that is, “make your religion prevail.” ʿAbd al-Muṭṭalib stood calling upon God, Mighty and Majestic, and the arrow-caster cast. The two yellow arrows came out for the two gazelles, for the Kaʿbah; the two black arrows came out for the swords and coats of mail, for ʿAbd al-Muṭṭalib; and the two arrows of Quraysh failed. So ʿAbd al-Muṭṭalib made the swords into a door for the Kaʿbah, and set the two gazelles of gold in the door. It was the first gold with which the Kaʿbah was adorned, as they claim. Then ʿAbd al-Muṭṭalib established the watering of Zamzam for the pilgrims.

168. Sirat Ibn Hisham 168No grade recorded

     ذِكْرُ بِئَارِ قَبَائِلِ قُرَيْشٍ بِمَكَّةَ [ الطَّوِيُّ وَمَنْ حَفَرَهَا ] قَالَ ابْنُ هِشَامٍ: وَكَانَتْ قُرَيْشٌ قَبْلَ حَفْرِ زَمْزَمَ قَدْ احْتَفَرَتْ بِئَارًا بِمَكَّةَ، فِيمَا حَدَّثَنَا زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ عَنْ مُحَمَّدِ بْنِ إسْحَاقَ، قَالَ: حَفَرَ عَبْدُ شَمْسِ بْنُ عَبْدِ مَنَافٍ الطَّوِيَّ، وهي الْبِئْرُ الَّتِي بِأَعْلَى مَكَّةَ عِنْدَ الْبَيْضَاءِ، دَارُ مُحَمَّدِ بْنِ يُوسُفَ ( الثَّقَفِيُّ ).

     ✧ Mention of the wells of the clans of Quraysh in Makkah [al-Ṭawiyy and who dug it] Ibn Hishām said: Quraysh, before the digging of Zamzam, had dug wells in Makkah, according to what Ziyād b. ʿAbd Allāh al-Bakkāʾī narrated to us from Muḥammad b. Isḥāq, who said: ʿAbd Shams b. ʿAbd Manāf dug al-Ṭawiyy, which is the well at the upper part of Makkah near al-Bayḍāʾ, the house of Muḥammad b. Yūsuf (al-Thaqafī).

169. Sirat Ibn Hisham 169No grade recorded

     [ بَذَّرُ وَمَنْ حَفَرَهَا ] وَحَفَرَ هَاشِمُ بْنُ عَبْدِ مَنَافٍ بَذَّرَ، وَهِيَ الْبِئْرُ الَّتِي عِنْدَ الْمُسْتَنْذَرِ، خَطْمُ الْخَنْدَمَةِ عَلَى فَمِ شِعْبِ أَبِي طَالِبٍ. وَزَعَمُوا أَنَّهُ قَالَ حِينَ حَفَرَهَا: لَأَجْعَلَنَّهَا بَلَاغًا لِلنَّاسِ. قَالَ ابْنُ هِشَامٍ: وَقَالَ الشَّاعِرُ:: سَقَى اللَّهُ أَمْوَاهًا عَرَفْتُ مَكَانَهَا جُرَابًا وَمَلْكُومًا وَبَذَّرَ وَالْغَمْرَا

     ✧ [Budhdhar and he who dug it] Hāshim b. ʿAbd Manāf dug Budhdhar, which is the well near al-Mustandhar, Khatm al-Khandamah at the mouth of the Shiʿb of Abū Ṭālib. They claimed that when he dug it, he said: “I will surely make it a source of water for the people.” Ibn Hishām said: The poet said: May Allah water the waters whose places I knew— Jurāb, Malkūm, Budhdhar, and al-Ghamrā.

170. Sirat Ibn Hisham 170No grade recorded

     [ سَجْلَةُ وَمَنْ حَفَرَهَا ] قَالَ ابْنُ إسْحَاقَ: وَحَفَرَ سَجْلَةَ، وَهِيَ بِئْرُ الْمُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ الَّتِي يَسْقُونَ عَلَيْهَا الْيَوْمَ. وَيَزْعُمُ بَنُو نَوْفَلٍ أَنَّ الْمُطْعِمَ ابْتَاعَهَا مِنْ أَسَدِ بْنِ هَاشِمٍ، وَيَزْعُمُ بَنُو هَاشِمٍ أَنَّهُ وَهَبَهَا لَهُ حِينَ ظَهَرَتْ زَمْزَمُ، فَاسْتَغْنَوْا بِهَا عَنْ تِلْكَ الْآبَارِ. [ الْحَفْرُ وَمَنْ حَفَرَهَا ] وَحَفَرَ أُمَيَّةُ بْنُ عَبْدِ شَمْسٍ الْحَفْرَ لِنَفْسِهِ

     ✧ [Sajlah and who dug it] Ibn Isḥāq said: And he dug Sajlah, which is the well of al-Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf, from which they draw water today. The Banū Nawfal claim that al-Muṭʿim purchased it from Asad b. Hāshim, while the Banū Hāshim claim that he gave it to him as a gift when Zamzam appeared, and they became self-sufficient with it over those wells. [Al-Ḥafr and who dug it] And Umayyah b. ʿAbd Shams dug al-Ḥafr for himself.

171. Sirat Ibn Hisham 171No grade recorded

     [ سُقَيَّةُ وَمَنْ حَفَرَهَا ] وَحَفَرَتْ بَنُو أَسَدِ بْنِ عَبْدِ الْعُزَّى سُقَيَّةَ، وَهِيَ بِئْرُ بَنِي أَسَدٍ. [ أُمُّ أَحْرَادٍ وَمَنْ حَفَرَهَا ] وَحَفَرَتْ بَنُو عَبْدِ الدَّارِ أُمَّ أَحْرَادٍ

     ✧ [Suqayyah and who dug it] The Banū Asad b. ʿAbd al-ʿUzzā dug Suqayyah, and it is the well of the Banū Asad. [Umm Aḥrād and who dug it] The Banū ʿAbd al-Dār dug Umm Aḥrād.

172. Sirat Ibn Hisham 172No grade recorded

     [ السُّنْبُلَةُ وَمَنْ حَفَرَهَا ] وَحَفَرَتْ بَنُو جُمَحَ السُّنْبُلَةَ، وَهِيَ بِئْرُ خَلَفِ بْنِ وَهْبٍ. [ الْغِمْرُ وَمَنْ حَفَرَهَا ] وَحَفَرَتْ بَنُو سَهْمٍ الْغِمْرَ، وَهِيَ بِئْرُ بَنِي سَهْمٍ

     ✧ [Al-Sunbulah and who dug it] The Banū Jumaḥ dug al-Sunbulah, which is the well of Khalaf b. Wahb. [Al-Ghimr and who dug it] The Banū Sahm dug al-Ghimr, which is the well of the Banū Sahm.

173. Sirat Ibn Hisham 173No grade recorded

     [ رُمُّ وَخُمُّ وَالْحَفْرُ وَأَصْحَابُهَا ] وَكَانَتْ آبَارُ حَفَائِرَ خَارِجًا مِنْ مَكَّةَ قَدِيمَةً مِنْ عَهْدِ مُرَّةَ بْنِ كَعْبٍ، وَكِلَابِ بْنِ مُرَّةَ، وَكُبَرَاءِ قُرَيْشٍ الْأَوَائِلِ مِنْهَا يَشْرَبُونَ، وَهِيَ رُمُّ وَرُمُّ: بِئْرُ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ: وَخُمُّ، وَخُمُّ بِئْرُ بَنِي كِلَابِ بْنِ مُرَّةَ؛ وَالْحَفْرُ. قَالَ حُذَيْفَةُ بْنُ غَانِمٍ أَخُو بَنِي عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ: قَالَ ابْنُ هِشَامٍ: وَهُوَ أَبُو أَبِي جَهْمِ بْنِ حُذَيْفَةَ:: وَقِدْمَا غنَينا قَبْلَ ذَلِكَ حِقْبَةً وَلَا نَسْتَقِي إلَّا بِخُمَّ أَوْ الْحَفْرِ قَالَ ابْنُ هِشَامٍ: وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ، سَأَذْكُرُهَا إنْ شَاءَ اللَّهُ فِي مَوْضِعِهَا

     ✧ [Rumm, Khumm, and al-Ḥafr and their owners] And there were wells dug outside Makkah, ancient, from the time of Murrah b. Kaʿb, and Kilāb b. Murrah, and the early leaders of Quraysh, from which they drank. They are Rumm, and Rumm is the well of Murrah b. Kaʿb b. Luʾayy; and Khumm, and Khumm is the well of the Banū Kilāb b. Murrah; and al-Ḥafr. Ḥudhayfah b. Ghānim, brother of the Banū ʿAdiyy b. Kaʿb b. Luʾayy, said—Ibn Hishām said: He is Abū Abī Jahm b. Ḥudhayfah—: "And long ago we dwelt for a time before that, and we drew water only from Khumm or al-Ḥafr." Ibn Hishām said: This verse is in a poem of his, which I will mention, God willing, in its place.

174. Sirat Ibn Hisham 174No grade recorded

     [ فَضْلُ زَمْزَمَ وَمَا قِيلَ فِيهَا مِنْ شِعْرٍ ] قَالَ ابْنُ إسْحَاقَ: فَعَفَّتْ زَمْزَمُ عَلَى الْبِئَارِ الَّتِي كَانَتْ قَبْلَهَا يَسْقِي عَلَيْهَا الْحَاجُّ، وَانْصَرَفَ النَّاسُ إلَيْهَا لِمَكَانِهَا مِنْ الْمَسْجِدِ الْحَرَامِ، وَلِفَضْلِهَا عَلَى مَا سِوَاهَا مِنْ الْمِيَاهِ وَلِأَنَّهَا بِئْرُ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ عَلَيْهِمَا السَّلَامُ، وَافْتَخَرَتْ بِهَا بَنُو عَبْدِ مَنَافٍ عَلَى قُرَيْشٍ كُلِّهَا، وَعَلَى سَائِرِ الْعَرَبِ، فَقَالَ مُسَافِرُ بْنُ أَبِي عَمْرِو بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، وَهُوَ يَفْخَرُ عَلَى قُرَيْشٍ بِمَا وُلُّوا عَلَيْهِمْ مِنْ السِّقَايَةِ وَالرِّفَادَةِ، وَمَا أَقْدَمُوا لِلنَّاسِ مِنْ ذَلِكَ، وَبِزَمْزَمَ حِينَ ظَهَرَتْ لَهُمْ، وَإِنَّمَا كَانَ بَنُو عَبْدِ مَنَافٍ أَهْلَ بَيْتٍ وَاحِدٍ، شَرَفُ بَعْضِهِمْ لِبَعْضِ شَرَفٌ، وَفَضْلُ بَعْضِهِمْ لِبَعْضِ فَضْلٌ:

     ✧ [The Virtue of Zamzam and What Was Said About It in Poetry] Ibn Isḥāq said: Zamzam effaced the wells that were before it, at which the pilgrims used to water, and the people turned to it because of its location in the Sacred Mosque and because of its superiority over the other waters, and because it is the well of Ismāʿīl b. Ibrāhīm (peace be upon them both). The Banū ʿAbd Manāf boasted of it over all of Quraysh and over the rest of the Arabs. Musāfir b. Abī ʿAmr b. Umayya b. ʿAbd Shams b. ʿAbd Manāf said, boasting over Quraysh because of the watering and provisioning they had been put in charge of, and what they had offered to the people of that, and because of Zamzam when it appeared to them—and the Banū ʿAbd Manāf were but a single house, the honour of some of them being honour to the others, and the excellence of some of them being excellence to the others:

175. Sirat Ibn Hisham 175No grade recorded

     : وَرِثْنَا الْمَجْدَ مِنْ آبَا ئِنَا فَنَمَى بِنَا صُعُدَا أَلَمْ نَسْقِ الْحَجِيجَ وَنَنْحَرُ الدَّلَّافَةَ الرُّفُدَا وَنُلْقَى عِنْدَ تَصْرِيفِ الْمَنَايَا شُدَّدًا رُفُدَا فَإِنْ نَهْلِكْ فَلَمْ نُمْلَكْ وَمَنْ ذَا خَالِدٌ أَبَدَا وَزَمْزَمُ فِي أَرُومَتِنَا وَنَفْقَأُ عَيْنَ مَنْ حَسَدَا قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حُذَيْفَةُ بْنُ غَانِمٍ أَخُو بَنِي عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ:: وَسَاقِي الْحَجِيجِ ثُمَّ لِلْخَيْرِ هَاشِمُ وَعَبْدُ مَنَافٍ ذَلِكَ السَّيِّدُ الْفِهْرِي طَوَى زَمْزَمَ عِنْدَ الْمَقَامِ فَأَصْبَحَتْ سِقَايَتُهُ فَخْرًا عَلَى كُلِّ ذِي فَخْرِ قَالَ ابْنُ هِشَامٍ: يَعْنِي عَبْدَ الْمُطَّلِبِ بْنَ هَاشِمٍ. وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لِحُذَيْفَةَ بْنِ غَانِمٍ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ تَعَالَى

     ✧: We inherited glory from our forefathers, and it raised us aloft. Did we not give drink to the pilgrims and slaughter the slow-paced, generous camels? And at the turn of the fates we are met as mighty supports. If we perish, we have not been owned, and who is everlasting forever? And Zamzam is in our root, and we pierce the eye of the one who envies. Ibn Hishām said: These verses are in an ode of his. Ibn Isḥāq said: And Ḥudhayfah b. Ghānim, brother of the Banū ʿAdī b. Kaʿb b. Luʾayy, said:: And the cupbearer of the pilgrims, then for good is Hāshim, and ʿAbd Manāf, that Qurayshī lord. He folded up Zamzam by the Maqām, and its drinking-place became a boast above every possessor of boast. Ibn Hishām said: He means ʿAbd al-Muṭṭalib b. Hāshim. These two verses are in an ode of Ḥudhayfah b. Ghānim which I shall mention in its place, if God Almighty wills.

176. Sirat Ibn Hisham 176No grade recorded

     ذِكْرُ نَذْرِ عَبْدِ الْمُطَّلِبِ ذَبْحَ وَلَدِهِ قَالَ ابْنُ إسْحَاقَ: وَكَانَ عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ - فِيمَا يَزْعُمُونَ وَاَللَّهُ أَعْلَمُ - قَدْ نَذَرَ حِينَ لَقِيَ مِنْ قُرَيْشٍ مَا لَقِيَ عِنْدَ حَفْرِ زَمْزَمَ، لَئِنْ وُلِدَ لَهُ عَشَرَةُ نَفَرٍ، ثُمَّ بَلَغُوا مَعَهُ حَتَّى يَمْنَعُوهُ، لَيَنْحَرَنَّ أَحَدَهُمْ لِلَّهِ عِنْدَ الْكَعْبَةِ. فَلَمَّا تَوَافَى بَنُوهُ عَشَرَةً، وَعَرَفَ أَنَّهُمْ سَيَمْنَعُونَهُ، جَمَعَهُمْ ثُمَّ أَخْبَرَهُمْ بِنَذْرِهِ، وَدَعَاهُمْ إلَى الْوَفَاء لِلَّهِ بِذَلِكَ، فَأَطَاعُوهُ وَقَالُوا: كَيْفَ نَصْنَعُ ؟ قَالَ: لِيَأْخُذْ كُلُّ رَجُلٍ مِنْكُمْ قِدْحًا ثُمَّ يَكْتُبُ فِيهِ اسْمَهُ، ثُمَّ ائْتُونِي. فَفَعَلُوا ثُمَّ أَتَوْهُ، فَدَخَلَ بِهِمْ عَلَى هُبَلَ فِي جَوْفِ الْكَعْبَةِ، وَكَانَ هُبَلُ عَلَى بِئْرٍ فِي جَوْفِ الْكَعْبَةِ، وَكَانَتْ تِلْكَ الْبِئْرُ هِيَ الَّتِي يُجْمَعُ فِيهَا مَا يُهْدَى لِلْكَعْبَةِ.

     ✧ Mention of ʿAbd al-Muṭṭalib's vow to sacrifice his son. Ibn Isḥāq said: ʿAbd al-Muṭṭalib b. Hāshim—as they allege, and Allah knows best—had vowed, when he encountered from Quraysh what he encountered at the digging of Zamzam, that if ten sons were born to him and they reached manhood with him so that they might protect him, he would surely sacrifice one of them to Allah at the Kaʿbah. When his sons became ten, and he knew that they would protect him, he gathered them, then informed them of his vow, and called them to fulfill it for Allah. They obeyed him and said: 'How shall we do?' He said: 'Let each man of you take an arrow and write his name on it, then come to me.' They did so, then came to him. He entered with them upon Hubal in the interior of the Kaʿbah. Hubal was over a well in the interior of the Kaʿbah, and that well was the one in which what was offered to the Kaʿbah was gathered.

177. Sirat Ibn Hisham 177No grade recorded

     [ الضَّرْبُ بِالْقِدَاحِ عِنْدَ الْعَرَبِ ] وَكَانَ عِنْدَ هُبَلَ قِدَاحٌ سَبْعَةٌ، كُلُّ قِدْحٍ مِنْهَا فِيهِ ( كِتَابٌ. قِدْحٌ فِيهِ ) ( الْعَقْلُ ) إذَا اخْتَلَفُوا فِي الْعَقْلِ مَنْ يَحْمِلُهُ مِنْهُمْ، ضَرَبُوا بِالْقِدَاحِ السَّبْعَةِ: فَإِنْ خَرَجَ الْعَقْلُ فَعَلَى مَنْ خَرَجَ حَمْلُهُ، وَقِدْحٌ فِيهِ نَعَمْ لِلْأَمْرِ إذَا أَرَادُوهُ يُضْرَبُ بِهِ فِي الْقِدَاحِ، فَإِنْ خَرَجَ قِدْحُ نَعَمْ عَمِلُوا بِهِ، وَقِدْحٌ فِيهِ لَا إذَا أَرَادُوا أَمْرًا ضَرَبُوا بِهِ فِي الْقِدَاحِ، فَإِنْ خَرَجَ ذَلِكَ الْقِدْحُ لَمْ يَفْعَلُوا ذَلِكَ الْأَمْرَ؛ وَقِدْحٌ فِيهِ مِنْكُمْ؛ وَقِدْحٌ فِيهِ مُلْصَقٌ، وَقِدْحٌ فِيهِ مِنْ غَيْرِكُمْ؛ وَقِدْحٌ فِيهِ الْمِيَاهُ إذَا أَرَادُوا أَنْ يَحْفِرُوا لِلْمَاءِ ضَرَبُوا بِالْقِدَاحِ، وَفِيهَا ذَلِكَ الْقِدْحُ، فَحَيْثُمَا خَرَجَ عَمِلُوا بِهِ. وَكَانُوا إذَا أَرَادُوا أَنْ يَخْتِنُوا غُلَامًا، أَوْ يُنْكِحُوا مُنْكَحًا، أَوْ يَدْفِنُوا مَيْتًا، أَوْ شَكَلُوا فِي نَسَبِ أَحَدِهِمْ، ذَهَبُوا بِهِ إلَى هُبَلَ وَبِمِئَةِ دِرْهَمٍ وَجَزُورٍ، فَأَعْطَوْهَا صَاحِبَ الْقِدَاحِ الَّذِي يَضْرِبُ بِهَا، ثُمَّ قَرَّبُوا صَاحِبَهُمْ الَّذِي يُرِيدُونَ بِهِ مَا يُرِيدُونَ، ثُمَّ قَالُوا: يَا إلَهَنَا، هَذَا فُلَانُ بْنُ فُلَانٍ قَدْ أَرَدْنَا بِهِ كَذَا وَكَذَا، فَأَخْرِجْ الْحَقَّ فِيهِ. ثُمَّ يَقُولُونَ لِصَاحِبِ الْقِدَاحِ: اضْرِبْ فَإِنْ خَرَجَ عَلَيْهِ مِنْكُمْ كَانَ مِنْهُمْ وَسِيطًا، وَإِنْ خَرَجَ عَلَيْهِ مِنْ غَيْرِكُمْ كَانَ حَلِيفًا، وَإِنْ خَرَجَ عَلَيْهِ مُلْصَقٌ كَانَ عَلَى مَنْزِلَتِهِ فِيهِمْ، لَا نَسَبَ لَهُ وَلَا حِلْفَ، وَإِنْ خَرَجَ فِيهِ شَيْءٌ، مِمَّا سِوَى هَذَا مِمَّا يَعْمَلُونَ بِهِ نَعَمْ عَمِلُوا بِهِ، وَإِنْ خَرَجَ لَا، أَخَّرُوهُ عَامَهُ ذَلِكَ حَتَّى يَأْتُوهُ بِهِ مَرَّةً أُخْرَى، يَنْتَهُونَ فِي أُمُورِهِمْ إلَى ذَلِكَ مِمَّا خَرَجَتْ بِهِ الْقِدَاحُ

     ✧ [Divination by arrows among the Arabs] There were, in the presence of Hubal, seven arrows, each arrow containing a written matter. An arrow containing “the blood-money”—when they disagreed about the blood-money, who among them should bear it, they cast the seven arrows; if the “blood-money” came out, its bearing fell upon the one for whom it came out. An arrow containing “yes” for a matter when they wanted it: they cast it among the arrows, and if the arrow of “yes” came out, they acted upon it. An arrow containing “no” when they wanted a matter: they cast it among the arrows, and if that arrow came out, they did not do that matter. An arrow containing “one of you”; an arrow containing “an attached one”; an arrow containing “other than you”; and an arrow containing “the waters,” when they wanted to dig for water they cast the arrows, and among them was that arrow, so wherever it came out they acted upon it. When they wanted to circumcise a boy, or to marry off someone in marriage, or to bury a dead person, or they had doubts about the lineage of one of them, they went with him to Hubal, and with a hundred dirhams and a slaughtered camel, which they gave to the keeper of the arrows who cast them. Then they brought forward their companion for whom they intended what they intended, then they said: “O our god, this is so-and-so son of so-and-so; we have intended for him such-and-such, so bring out the truth concerning him.” Then they said to the keeper of the arrows: “Cast.” If “one of you” came out for him, he was a true member among them; if “other than you” came out for him, he was an ally; if “an attached one” came out for him, he remained in his status among them, having neither lineage nor alliance. If something other than this came out for him, from that which they acted upon, such as “yes,” they acted upon it; and if “no” came out, they postponed it for that year until they came to him with it another time. In their affairs they ended up with that which the arrows brought out.

178. Sirat Ibn Hisham 178No grade recorded

     [ عَبْدُ الْمُطَّلِبِ وَأَوْلَادُهُ بَيْنَ يَدَيْ صَاحِبِ الْقِدَاحِ ] فَقَالَ عَبْدُ الْمُطَّلِبِ لِصَاحِبِ الْقِدَاحِ: اضْرِبْ عَلَى بَنِيَّ هَؤُلَاءِ بِقِدَاحِهِمْ هَذِهِ وَأَخْبَرَهُ بِنَذْرِهِ الَّذِي نَذَرَ، فَأَعْطَاهُ كُلُّ رَجُلٍ مِنْهُمْ قِدْحَهُ الَّذِي فِيهِ اسْمُهُ، وَكَانَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ أَصْغَرَ بَنِي أَبِيهِ، كَانَ هُوَ وَالزُّبَيْرُ وَأَبُو طَالِبٍ لِفَاطِمَةَ بِنْتِ عَمْرِو بْنِ عَائِذِ بْنِ عَبْدِ بْنِ عِمْرَانَ بْنِ مَخْزُومِ بْنِ يَقَظَةَ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ. قَالَ ابْنُ هِشَامٍ: عَائِذُ بْنُ عِمْرَانَ بْنُ مَخْزُومٍ

     ✧ ʿAbd al-Muṭṭalib said to the keeper of the arrows: "Cast for these sons of mine with these arrows of theirs," and he told him of his vow which he had vowed. Each man of them gave him his arrow on which was his name. ʿAbd Allāh b. ʿAbd al-Muṭṭalib was the youngest of his father's sons; he, al-Zubayr, and Abū Ṭālib were born to Fāṭimah bt. ʿAmr b. ʿĀʾidh b. ʿAbd b. ʿImrān b. Makhzūm b. Yaqaẓah b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. Ibn Hishām said: ʿĀʾidh b. ʿImrān b. Makhzūm.

179. Sirat Ibn Hisham 179No grade recorded

     [ خُرُوجُ الْقَدَحِ عَلَى عَبْدِ اللَّهِ وَشُرُوعُ أَبِيهِ فِي ذَبْحِهِ، وَمَنْعُ قُرَيْشٍ لَهُ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ عَبْدُ اللَّهِ - فِيمَا يَزْعُمُونَ - أَحَبَّ وَلَدِ عَبْدِ الْمُطَّلِبِ إلَيْهِ، فَكَانَ عَبْدُ الْمُطَّلِبِ يَرَى أَنَّ السَّهْمَ إذَا أَخَطَأَهُ فَقَدْ أَشْوَى. وَهُوَ أَبُو رَسُولِ اللَّهِ ﷺ. فَلَمَّا أَخَذَ صَاحِبُ الْقِدَاحِ الْقِدَاحَ لِيَضْرِبَ بِهَا، قَامَ عَبْدُ الْمُطَّلِبِ عِنْدَ هُبَلَ يَدْعُو اللَّهَ، ثُمَّ ضَرَبَ صَاحِبُ الْقِدَاحِ، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَأَخَذَهُ عَبْدُ الْمُطَّلِبِ بِيَدِهِ وَأَخَذَ الشَّفْرَةَ، ثُمَّ أَقْبَلَ بِهِ إلَى إسَافٍ وَنَائِلَةٍ لِيَذْبَحَهُ، فَقَامَتْ إلَيْهِ قُرَيْشٌ مِنْ أَنْدِيَتِهَا، فَقَالُوا: مَاذَا تُرِيدُ يَا عَبْدَ الْمُطَّلِبِ ؟ قَالَ: أَذْبَحُهُ؛ فَقَالَتْ لَهُ قُرَيْشٌ وَبَنُوهُ: وَاَللَّهِ لَا تَذْبَحُهُ أَبَدًا حَتَّى تُعْذِرَ فِيهِ. لَئِنْ فَعَلْتَ هَذَا لَا يَزَالُ الرَّجُلُ يَأْتِي بِابْنِهِ حَتَّى يَذْبَحَهُ، فَمَا بَقَاءُ النَّاسِ عَلَى هَذَا وَقَالَ لَهُ الْمُغِيرَةُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ مَخْزُومِ بْنِ يَقَظَةَ، وَكَانَ عَبْدُ اللَّهِ ابْنَ أُخْتِ الْقَوْمِ: وَاَللَّهِ لَا تَذْبَحُهُ أَبَدًا حَتَّى تُعْذِرَ فِيهِ، فَإِنْ كَانَ فِدَاؤُهُ بِأَمْوَالِنَا فَدَيْنَاهُ. وَقَالَتْ لَهُ قُرَيْشٌ وَبَنُوهُ: لَا تَفْعَلْ، وَانْطَلِقْ بِهِ إلَى الْحِجَازِ، فَإِنَّ بِهِ عَرَّافَةً لَهَا تَابِعٌ، فَسَلْهَا، ثُمَّ أَنْتَ عَلَى رَأْسِ أَمْرِكَ، إنْ أَمَرَتْكَ بِذَبْحِهِ ذَبَحْتَهُ، وإنْ أَمَرَتْكَ بِأَمْرٍ لَكَ وَلَهُ فِيهِ فَرَجٌ قَبِلْتُهُ

     ✧ [The coming out of the arrow against ʿAbd Allāh, his father's proceeding to sacrifice him, and Quraysh's preventing him] Ibn Isḥāq said: And ʿAbd Allāh was—as they claim—the most beloved of ʿAbd al-Muṭṭalib's children to him, so ʿAbd al-Muṭṭalib used to think that if the arrow missed him, then it had spared him. He is the father of the Messenger of God ﷺ. When the keeper of the arrows took the arrows to draw with them, ʿAbd al-Muṭṭalib stood by Hubal calling upon God, then the keeper of the arrows drew, and the arrow came out against ʿAbd Allāh. So ʿAbd al-Muṭṭalib took him by the hand and took the knife, then he turned with him to Isāf and Nāʾilah to sacrifice him. Quraysh rose to him from their assemblies and said: "What do you want, O ʿAbd al-Muṭṭalib?" He said: "I shall sacrifice him." Quraysh and his sons said to him: "By God, you shall never sacrifice him until you find an excuse in him. If you do this, a man will keep coming with his son until he sacrifices him. What survival of people is there upon this?" Al-Mughīrah b. ʿAbd Allāh b. ʿAmr b. Makhzūm b. Yaqaẓah said to him—and ʿAbd Allāh was the son of the sister of the people—: "By God, you shall never sacrifice him until you find an excuse in him. If his ransom is with our wealth, we shall ransom him." Quraysh and his sons said to him: "Do not do it. Take him to the Ḥijāz, for there is a diviner there who has a familiar spirit. Ask her, then you are upon the head of your affair: if she commands you to sacrifice him, you shall sacrifice him; and if she commands you to an affair in which there is relief for you and for him, accept it."

180. Sirat Ibn Hisham 180No grade recorded

     [ عَرَّافَةُ الْحِجَازِ وَمَا أَشَارَتْ بِهِ عَلَى عَبْدِ الْمُطَّلِبِ ] فَانْطَلَقُوا حَتَّى قَدِمُوا الْمَدِينَةَ، فَوَجَدُوهَا - فِيمَا يَزْعُمُونَ - بِخَيْبَرِ. فَرَكِبُوا حَتَّى جَاءُوهَا، فَسَأَلُوهَا، وَقَصَّ عَلَيْهَا عَبْدُ الْمُطَّلِبِ خَبَرَهُ وَخَبَرَ ابْنِهِ، وَمَا أَرَادَ بِهِ وَنَذْرَهُ فِيهِ؛ فَقَالَتْ لَهُمْ: ارْجِعُوا عَنِّي الْيَوْمَ حَتَّى يَأْتِيَنِي تَابِعِي فَأَسْأَلُهُ. فَرَجَعُوا مِنْ عِنْدِهَا، فَلَمَّا خَرَجُوا عَنْهَا، قَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ غَدَوْا عَلَيْهَا، فَقَالَتْ لَهُمْ: قَدْ جَاءَنِي الْخَبَرُ، كَمْ الدِّيَةُ فِيكُمْ ؟ قَالُوا: عَشْرٌ مِنْ الْإِبِلِ، وَكَانَتْ كَذَلِكَ. قَالَتْ: فَارْجِعُوا إلَى بِلَادِكُمْ، ثُمَّ قَرِّبُوا صَاحِبَكُمْ، وَقَرِّبُوا عَشْرًا مِنْ الْإِبِلِ، ثُمَّ اضْرِبُوا عَلَيْهَا وَعَلَيْهِ بِالْقِدَاحِ، فَإِنْ خَرَجَتْ عَلَى صَاحِبِكُمْ فَزِيدُوا مِنْ الْإِبِلِ حَتَّى يَرْضَى رَبُّكُمْ، وَإِنْ خَرَجَتْ عَلَى الْإِبِلِ فَانْحَرُوهَا عَنْهُ، فَقَدْ رَضِيَ رَبُّكُمْ، وَنَجَا صَاحِبُكُمْ

     ✧ [ The female diviner of the Ḥijāz and what she advised ʿAbd al-Muṭṭalib ] So they set out until they came to Madinah, and they found her – according to what they claim – in Khaybar. So they rode until they came to her, and they asked her, and ʿAbd al-Muṭṭalib related to her his story and the story of his son, and what he intended for him and his vow concerning him. So she said to them: 'Go back from me today until my familiar spirit comes to me and I ask him.' So they returned from her. And when they had gone out from her, ʿAbd al-Muṭṭalib stood up calling upon God. Then they went to her in the morning, and she said to them: 'The news has already come to me. How much is the blood-money among you?' They said: 'Ten camels.' And it was indeed so. She said: 'Then return to your land, then bring forward your companion, and bring forward ten camels, then cast the divining arrows for them and for him. If they come out against your companion, then increase the camels until your Lord is pleased. And if they come out against the camels, then sacrifice them on his behalf, for your Lord is pleased and your companion is saved.'

181. Sirat Ibn Hisham 181No grade recorded

     [ نَجَاةُ عَبْدِ اللَّهِ مِنْ الذَّبْحِ ] فَخَرَجُوا حَتَّى قَدِمُوا مَكَّةَ، فَلَمَّا أَجَمَعُوا عَلَى ذَلِكَ مِنْ الْأَمْرِ، قَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ قَرَّبُوا عَبْدَ اللَّهِ وَعَشْرًا مِنْ الْإِبِلِ، وَعَبْدُ الْمُطَّلِبِ قَائِمٌ عِنْدَ هُبَلَ يَدْعُو اللَّهَ عَزَّ وَجَلَّ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ عِشْرِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ عَزَّ وَجَلَّ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ ثَلَاثِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ أَرْبَعِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ خَمْسِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ سِتِّينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ سَبْعِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ؛ فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ ثَمَانِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ تِسْعِينَ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى عَبْدِ اللَّهِ، فَزَادُوا عَشْرًا مِنْ الْإِبِلِ، فَبَلَغَتْ الْإِبِلُ مِئَةً، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، ثُمَّ ضَرَبُوا فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، فَقَالَتْ قُرَيْشٌ وَمَنْ حَضَرَ: قَدْ انْتَهَى رِضَا رَبِّكَ يَا عَبْدَ الْمُطَّلِبِ فَزَعَمُوا أَنَّ عَبْدَ الْمُطَّلِبِ قَالَ: لَا وَاَللَّهِ حَتَّى أَضْرِبَ عَلَيْهَا ثَلَاثَ مَرَّاتٍ، فَضَرَبُوا عَلَى عَبْدِ اللَّهِ وَعَلَى الْإِبِلِ، وَقَامَ عَبْدُ الْمُطَّلِبِ يَدْعُو اللَّهَ، فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، ثُمَّ عَادُوا الثَّانِيَةَ، وَعَبْدُ الْمُطَّلِبِ قَائِمٌ يَدْعُو اللَّهَ، فَضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، ثُمَّ عَادُوا الثَّالِثَةَ، وَعَبْدُ الْمُطَّلِبِ قَائِمٌ يَدْعُو اللَّهَ، فَضَرَبُوا، فَخَرَجَ الْقِدْحُ عَلَى الْإِبِلِ، فَنُحِرَتْ، ثُمَّ تُرِكَتْ لَا يُصَدُّ عَنْهَا إنْسَانٌ وَلَا يُمْنَعُ. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: إنْسَانٌ وَلَا سَبُعٌ. قَالَ ابْنُ هِشَامٍ: وَبَيْنَ أَضْعَافِ هَذَا الْحَدِيثِ رَجَزٌ لَمْ يَصِحَّ عِنْدَنَا عَنْ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ

     ✧ [The deliverance of ʿAbd Allāh from being sacrificed] So they went out until they arrived at Makkah. When they had resolved upon that matter, ʿAbd al-Muṭṭalib stood supplicating God. Then they brought forward ʿAbd Allāh and ten camels, while ʿAbd al-Muṭṭalib was standing at Hubal supplicating God, Mighty and Majestic. Then they cast the arrow and the lot came out against ʿAbd Allāh; so they added ten camels, and the camels became twenty. ʿAbd al-Muṭṭalib stood supplicating God, Mighty and Majestic. Then they cast the arrow and the lot came out against ʿAbd Allāh; so they added ten camels, and the camels became thirty. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against ʿAbd Allāh, so they added ten camels, and the camels became forty. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against ʿAbd Allāh, so they added ten camels, and the camels became fifty. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against ʿAbd Allāh; so they added ten camels, and the camels became sixty. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against ʿAbd Allāh, so they added ten camels, and the camels became seventy. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against ʿAbd Allāh; so they added ten camels, and the camels became eighty. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against ʿAbd Allāh, so they added ten camels, and the camels became ninety. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against ʿAbd Allāh, so they added ten camels, and the camels became one hundred. ʿAbd al-Muṭṭalib stood supplicating God. Then they cast the arrow and the lot came out against the camels. Quraysh and those present said: "The pleasure of your Lord has been reached, O ʿAbd al-Muṭṭalib." They alleged that ʿAbd al-Muṭṭalib said: "No, by God, not until I cast for it three times." So they cast for ʿAbd Allāh and for the camels, and ʿAbd al-Muṭṭalib stood supplicating God, and the lot came out against the camels. Then they repeated a second time, while ʿAbd al-Muṭṭalib was standing supplicating God, and they cast, and the lot came out against the camels. Then they repeated a third time, while ʿAbd al-Muṭṭalib was standing supplicating God, and they cast, and the lot came out against the camels. So they were slaughtered, then they were left such that no human was turned away from them nor prevented. Ibn Hishām said: It is said: "no human and no wild beast." Ibn Hishām said: Among the recesses of this narrative there is a rajaz poem that is not established as authentic for us from any of the learned in poetry.

182. Sirat Ibn Hisham 182No grade recorded

     ذِكْرُ الْمَرْأَةِ الْمُتَعَرِّضَةِ لِنِكَاحِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ [ رَفْضُ عَبْدِ اللَّهِ طَلَبَ الْمَرْأَةِ الَّتِي عَرَضَتْ نَفْسَهَا عَلَيْهِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ انْصَرَفَ عَبْدُ الْمُطَّلِبِ آخِذًا بِيَدِ عَبْدِ اللَّهِ، فَمَرَّ بِهِ - فِيمَا يَزْعُمُونَ - عَلَى امْرَأَةٍ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ، وَهِيَ أُخْتُ وَرَقَةَ بْنِ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى، وَهِيَ عِنْدَ الْكَعْبَةِ؛ فَقَالَتْ لَهُ حِينَ نَظَرَتْ إلَى وَجْهِهِ: أَيْنَ تَذْهَبُ يَا عَبْدَ اللَّهِ ؟ قَالَ: مَعَ أَبِي، قَالَتْ: لَكَ مِثْلُ الْإِبِلِ الَّتِي نُحِرَتْ عَنْكَ، وَقَعْ عَلَيَّ الْآنَ، قَالَ: أَنَا مَعَ أَبِي، وَلَا أَسْتَطِيعُ خِلَافَهُ، وَلَا فِرَاقَهُ.

     ✧ Mention of the woman who offered herself in marriage to ʿAbd Allāh b. ʿAbd al-Muṭṭalib [ʿAbd Allāh’s refusal of the woman who offered herself to him] Ibn Isḥāq said: Then ʿAbd al-Muṭṭalib departed, taking ʿAbd Allāh by the hand. He passed by – as they allege – a woman of the Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. She was the sister of Waraqah b. Nawfal b. Asad b. ʿAbd al-ʿUzzā, and she was at the Kaʿbah. When she looked at his face, she said to him: “Where are you going, O ʿAbd Allāh?” He said: “With my father.” She said: “You shall have the like of the camels that were sacrificed for you. Lie with me now.” He said: “I am with my father, and I cannot oppose him or part from him.”

183. Sirat Ibn Hisham 183No grade recorded

     [ زَوَاجُ عَبْدِ اللَّهِ مِنْ آمِنَةَ بِنْتِ وَهْبٍ ] فَخَرَجَ بِهِ عَبْدُ الْمُطَّلِبِ حَتَّى أَتَى بِهِ وَهْبَ بْنَ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ، وَهُوَ يَوْمَئِذٍ سَيِّدُ بَنِي زُهْرَةَ نَسَبًا وَشَرَفًا، فَزَوَّجَهُ ابْنَتَهُ آمِنَةَ بِنْتَ وَهْبٍ، وَهِيَ يَوْمَئِذٍ أَفَضْلُ امْرَأَةٍ فِي قُرَيْشٍ نَسَبًا وَمَوْضِعًا

     ✧ The marriage of ʿAbd Allāh to Āminah bt. Wahb. ʿAbd al-Muṭṭalib went out with him until he brought him to Wahb b. ʿAbd Manāf b. Zuhrah b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. On that day he was the chief of Banū Zuhrah in lineage and honour. He gave him in marriage his daughter Āminah bt. Wahb. On that day she was the most excellent woman in Quraysh in lineage and standing.

184. Sirat Ibn Hisham 184No grade recorded

     [ أُمَّهَاتُ آمِنَةَ بِنْتِ وَهْبٍ ] وَهِيَ لِبَرَّةَ بِنْتِ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ. وَبَرَّةَ: لِأُمِّ حَبِيبِ بِنْتِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ. وَأُمُّ حَبِيبٍ لِبَرَّةَ بِنْتِ عَوْفِ بْنِ عُبَيْدِ بْنِ عُوَيْجِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرٍ. [ مَا جَرَى بَيْنَ عَبْدِ اللَّهِ وَالْمَرْأَةِ الْمُتَعَرِّضَةِ لَهُ بَعْدَ بِنَائِهِ بِآمِنَةَ ] فَزَعَمُوا أَنَّهُ دَخَلَ عَلَيْهَا حِينَ أُمْلِكَهَا مَكَانَهُ، فَوَقَعَ عَلَيْهَا، فَحَمَلَتْ بِرَسُولِ اللَّهِ ﷺ، ثُمَّ خَرَجَ مِنْ عِنْدِهَا، فَأَتَى الْمَرْأَةَ الَّتِي عَرَضَتْ عَلَيْهِ مَا عَرَضَتْ فَقَالَ لَهَا: مَا لَكَ لَا تَعْرِضِينَ عَلَيَّ الْيَوْمَ مَا كُنْتِ عَرَضْتِ عَلَيَّ بِالْأَمْسِ ؟ قَالَتْ لَهُ: فَارَقَكَ النُّورُ الَّذِي كَانَ مَعَكَ بِالْأَمْسِ، فَلَيْسَ ( لِي ) بِكَ الْيَوْمَ حَاجَةٌ. وَقَدْ كَانَتْ تَسْمَعُ مِنْ أَخِيهَا وَرَقَةَ بْنِ نَوْفَلٍ - وَكَانَ قَدْ تَنَصَّرَ وَاتَّبَعَ الْكُتُبَ: أَنَّهُ سَيَكُونُ فِي هَذِهِ الْأُمَّةِ نَبِيٌّ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبِي إسْحَاقُ بْنُ يَسَارٍ أَنَّهُ حُدِّثَ: أَنَّ عَبْدَ اللَّهِ إنَّمَا دَخَلَ عَلَى امْرَأَةٍ كَانَتْ لَهُ مَعَ آمِنَةَ بِنْتِ وَهْبٍ، وَقَدْ عَمِلَ فِي طِينٍ لَهُ، وَبَهْ آثَارٌ مِنْ الطِّينِ، فَدَعَاهَا إلَى نَفْسِهِ، فَأَبْطَأَتْ عَلَيْهِ لِمَا رَأَتْ بِهِ مِنْ أَثَرِ الطِّينِ، فَخَرَجَ مِنْ عِنْدِهَا فَتَوَضَّأَ وَغَسَلَ مَا كَانَ بِهِ مِنْ ذَلِكَ الطِّينِ، ثُمَّ خَرَجَ عَامِدًا إلَى آمِنَةَ، فَمَرَّ بِهَا، فَدَعَتْهُ إلَى نَفْسِهَا، فَأَبَى عَلَيْهَا، وَعَمَدَ إلَى آمِنَةَ، فَدَخَلَ عَلَيْهَا فَأَصَابَهَا، فَحَمَلَتْ بِمُحَمِّدِ ﷺ. ثُمَّ مَرَّ بِامْرَأَتِهِ تِلْكَ، فَقَالَ لَهَا: هَلْ لَكَ ؟ قَالَتْ: لَا، مَرَرْتَ بِي وَبَيْنَ عَيْنَيْكَ غُرَّةٌ بَيْضَاءُ، فَدَعَوْتُكَ فَأَبَيْتَ عَلَيَّ، وَدَخَلْتَ عَلَى آمِنَةَ فَذَهَبَتْ بِهَا. قَالَ ابْنُ إسْحَاقَ: فَزَعَمُوا أَنَّ امْرَأَتَهُ تِلْكَ كَانَتْ تُحَدِّثُ: أَنَّهُ مَرَّ بِهَا وَبَيْنَ عَيْنَيْهِ غُرَّةٌ مِثْلُ غُرَّةِ الْفَرَسِ، قَالَتْ: فَدَعَوْتُهُ رَجَاءَ أَنْ تَكُونَ تِلْكَ بِي، فَأَبَى عَلَيَّ، وَدَخَلَ عَلَى آمِنَةَ، فَأَصَابَهَا، فَحَمَلَتْ بِرَسُولِ اللَّهِ ﷺ. فَكَانَ رَسُولُ اللَّهِ ﷺ أَوْسَطَ قَوْمِهِ نَسَبًا، وَأَعْظَمَهُمْ شَرَفًا مِنْ قِبَلِ أَبِيهِ وَأُمِّهِ، ﷺ

     ✧ [The mothers of Āminah bt. Wahb] She was the daughter of Barrah bt. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. Barrah was the daughter of Umm Ḥabīb bt. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. Umm Ḥabīb was the daughter of Barrah bt. ʿAwf b. ʿUbayd b. ʿUwayj b. ʿAdī b. Kaʿb b. Luʾayy b. Ghālib b. Fihr. [What occurred between ʿAbd Allāh and the woman who offered herself to him after his consummation with Āminah] They assert that he entered upon her when he was married to her on the spot, and he lay with her, and she became pregnant with the Messenger of God ﷺ. Then he left her and came to the woman who had made him the offer she had made, and said to her, 'What is wrong with you that you do not offer me today what you offered me yesterday?' She said to him, 'The light that was with you yesterday has left you, so I have no need of you today.' She had heard from her brother Waraqah b. Nawfal—who had become a Christian and followed the scriptures—that there would be a prophet among this community. Ibn Isḥāq said: My father Isḥāq b. Yasār narrated to me that he was told: ʿAbd Allāh entered upon a wife of his besides Āminah bt. Wahb, and he had been working in clay of his, and on him were traces of clay. He called her to himself, but she delayed because of the traces of clay she saw on him. So he left her, performed ablution, and washed off what was on him of that clay. Then he went out intending to go to Āminah, and he passed by that wife, and she called him to herself, but he refused her and went to Āminah, entered upon her, and lay with her, and she became pregnant with Muḥammad ﷺ. Then he passed by that wife of his and said to her, 'Will you?' She said, 'No. You passed by me with a white blaze between your eyes, and I called you, but you refused me and entered upon Āminah, and it went with her.' Ibn Isḥāq said: They assert that that wife of his used to relate that he passed by her with a blaze between his eyes like the blaze of a horse. She said, 'I called him hoping that it might be with me, but he refused me and entered upon Āminah and lay with her, and she became pregnant with the Messenger of God ﷺ.' So the Messenger of God ﷺ was the noblest of his people in lineage and the greatest of them in honour from his father and his mother, ﷺ.

185. Sirat Ibn Hisham 185No grade recorded

     ذِكْرُ مَا قِيلَ لِآمِنَةَ عِنْدَ حَمْلِهَا بِرَسُولِ اللَّهِ ﷺ وَيَزْعُمُونَ - فِيمَا يَتَحَدَّثُ النَّاسُ وَاَللَّهُ أَعْلَمُ - أَنَّ آمِنَةَ بِنْتَ وَهْبٍ أُمَّ رَسُولِ اللَّهِ ﷺ كَانَتْ تُحَدِّثُ: أَنَّهَا أُتِيَتْ، حِينَ حَمَلَتْ بِرَسُولِ اللَّهِ ﷺ، فَقِيلَ لَهَا: إنَّكَ قَدْ حَمَلْتِ بِسَيِّدِ هَذِهِ الْأُمَّةِ، فَإِذَا وَقَعَ إلَى الْأَرْضِ فَقُولِي: أُعِيذُهُ بِالْوَاحِدِ، مِنْ شَرِّ كُلِّ حَاسِدٍ، ثُمَّ سَمِّيهِ مُحَمَّدًا. وَرَأَتْ حِينَ حَمَلَتْ بِهِ أَنَّهُ خَرَجَ مِنْهَا نُورٌ رَأَتْ بِهِ قُصُورَ بُصْرَى، مِنْ أَرْضِ الشَّامِ. [ مَوْتُ عَبْدِ اللَّهِ ] ثُمَّ لَمْ يَلْبَثْ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمُطَّلِبِ، أَبُو رَسُولِ اللَّهِ ﷺ، أَنْ هَلَكَ، وَأُمُّ رَسُولِ اللَّهِ ﷺ حَامِلٌ بِهِ.

     ✧ Mention of what was said to Āminah when she conceived the Messenger of Allah ﷺ They assert—in what people relate, and Allah knows best—that Āminah bt. Wahb, the mother of the Messenger of Allah ﷺ, used to relate that she was visited, when she conceived the Messenger of Allah ﷺ, and it was said to her: “You have conceived the master of this community. When he falls to the ground, say: ‘I place him under the protection of the One, from the evil of every envier,’ then name him Muḥammad.” And she saw, when she conceived him, that a light came out from her by which she saw the palaces of Buṣrā, in the land of Syria. [The death of ʿAbd Allāh] Then ʿAbd Allāh b. ʿAbd al-Muṭṭalib, the father of the Messenger of Allah ﷺ, did not remain long before he perished, while the mother of the Messenger of Allah ﷺ was pregnant with him.