Tarikh (al-Tabari) 418
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
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: نسب النبي ﷺ 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 صَلَّى اللَّهُ عَلَيْهِ. 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. وَمَا أَحْسَنَ مَا نَظَمَ النَّسَبَ النَّبَوِيَّ الْإِمَامُ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النَّاشِئُ فِي قَصِيدَتِهِ الْمَشْهُورَةِ الْمَنْسُوبَةِ إِلَيْهِ وَهِيَ قَوْلُهُ مَدَحْتُ رَسُولَ اللَّهِ أَبْغِي بِمَدْحِهِ وُفُورَ حُظُوظِي مِنْ كَرِيمِ الْمَآرِبِ مَدَحْتُ امْرَأً فَاقَ الْمَدِيحَ مُوَحَّدًا بِأَوْصَافِهِ عَنْ مُبْعِدٍ وَمُقَارِبِ نِبِيًّا تَسَامَى فِي الْمَشَارِقِ نُورُهُ فَلَاحَتْ هَوَادِيهِ لِأَهْلِ الْمَغَارِبِ أَتَتْنَا بِهِ الْأَنْبَاءُ قَبْلَ مَجِيئِهِ وَشَاعَتْ بِهِ الْأَخْبَارُ فِي كُلِّ جَانِبِ وَأَصْبَحَتِ الْكُهَّانُ تَهْتِفُ بِاسْمِهِ وَتَنْفِي بِهِ رَجْمَ الظُّنُونِ الْكَوَاذِبِ وَأُنْطِقَتِ الْأَصْنَامُ نُطْقًا تَبَرَّأَتْ إِلَى اللَّهِ فِيهِ مِنْ مَقَالِ الْأَكَاذِبِ وَقَالَتْ لِأَهْلِ الْكُفْرِ قَوْلًا مُبَيَّنًا أَتَاكُمْ نَبِيٌّ مِنْ لُؤَيِّ بْنِ غَالِبِ وَرَامَ اسْتِرَاقَ السَّمْعِ جِنٌّ فَزَيَّلَتْ مَقَاعِدَهُمْ مِنْهَا رُجُومُ الْكَوَاكِبِ هَدَانَا إِلَى مَا لَمْ نَكُنْ نَهْتَدِي لَهُ لِطُولِ الْعَمَى مِنْ وَاضِحَاتِ الْمَذَاهِبِ وَجَاءَ بِآيَاتٍ تُبَيِّنُ أَنَّهَا دَلَائِلُ جَبَّارٍ مُثِيبٍ مُعَاقِبِ فَمِنْهَا انْشِقَاقُ الْبَدْرِ حِينَ تَعَمَّمَتْ شُعُوبُ الضِّيَا مِنْهُ رُءُوسَ الْأَخَاشِبِ وَمِنْهَا نُبُوعُ الْمَاءِ بَيْنَ بَنَانِهِ وَقَدْ عَدِمَ الْوُرَّادُ قُرْبَ الْمَشَارِبِ فَرَّوَى بِهِ جَمًّا غَفِيرًا وَأَسْهَلَتْ بِأَعْنَاقِهِ طَوْعًا أَكُفُّ الْمَذَانِبِ وَبِئْرٌ طَغَتْ بِالْمَاءِ مِنْ مَسِّ سَهْمِهِ وَمِنْ قَبْلُ لَمْ تَسْمَحْ بِمَذْقَةِ شَارِبِ وَضَرْعٌ مَرَاهُ فَاسْتَدَرَّ وَلَمْ يَكُنْ بِهِ دَرَّةٌ تُصْغِي إِلَى كَفِّ حَالِبِ وَنُطْقٌ فَصِيحٌ مِنْ ذِرَاعٍ مُبِينَةٍ لِكَيْدِ عَدُوٍّ لِلْعَدَاوَةِ نَاصِبِ وَأَخْبَارُهُ بِالْأَمْرِ مِنْ قَبْلِ كَوْنِهِ وَعِنْدَ بَوَادِيهِ بِمَا فِي الْعَوَاقِبِ وَمِنْ تِلْكُمُ الْآيَاتِ وَحْيٌّ أَتَى بِهِ قَرِيبُ الْمَآتِي مُسْتَجِمُّ الْعَجَائِبِ تَقَاصَرَتِ الْأَفْكَارُ عَنْهُ فَلَمْ. يُطِعْ بَلِيغًا وَلَمْ يَخْطُرْ عَلَى قَلْبِ خَاطِبِ حَوَى كُلَّ عِلْمٍ وَاحْتَوَى كُلَّ حِكْمَةٍ وَفَاتَ مَرَامَ الْمُسْتَمِرِّ الْمُوَارِبِ أَتَانَا بِهِ لَا عَنْ رَوِيَّةِ مُرْتَئٍ وَلَا صُحْفِ مُسْتَمْلٍ وَلَا وَصْفِ كَاتِبِ يُوَاتِيهِ طَوْرًا فِي إِجَابَةِ سَائِلٍ وَإِفْتَاءِ مُسْتَفْتٍ وَوَعْظِ مُخَاطِبِ وَإِتْيَانِ بُرْهَانٍ وَفَرْضِ شَرَائِعٍ وَقَصِّ أَحَادِيثَ وَنَصِّ مَآرِبِ وَتَصْرِيفِ أَمْثَالٍ وَتَثْبِيتِ حُجَّةٍ وَتَعْرِيفِ ذِي جَحْدٍ وَتَوْقِيفِ كَاذِبِ وَفِي مَجْمَعِ النَّادِي وَفِي حَوْمَةِ الْوَغَى وَعِنْدَ حُدُوثِ الْمُعْضِلَاتِ الْغَرَائِبِ فَيَأْتِي عَلَى مَا شِئْتَ مِنْ طُرُقَاتِهِ قَوِيمَ الْمَعَانِي مُسْتَدِرَّ الضَّرَائِبِ يُصَدِّقُ مِنْهُ الْبَعْضُ بَعْضًا كَأَنَّمَا يُلَاحَظُ مَعْنَاهُ بِعَيْنِ الْمُرَاقِبِ وَعَجْزُ الْوَرَى عَنْ أَنْ يَجِيئُوا بِمِثْلِ مَا وَصَفْنَاهُ مَعْلُومٌ بِطُولِ التَّجَارِبِ تَأَبَّى بِعَبْدِ اللَّهِ أَكْرَمِ وَالِدٍ تَبَلَّجَ مِنْهُ عَنْ كَرِيمِ الْمَنَاسِبِ وَشَيْبَةَ ذِي الْحَمْدِ الَّذِي فَخِرَتْ بِهِ قُرَيْشٌ عَلَى أَهْلِ الْعُلَا وَالْمَنَاصِبِ وَمَنْ كَانَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ وَيَصْدُرُ عَنْ آرَائِهِ فِي النَّوَائِبِ وَهَاشِمٍ الْبَانِي مَشِيدَ افْتِخَارِهِ بِغُرِّ الْمَسَاعِي وَامْتِنَانِ الْمَوَاهِبِ وَعَبْدِ مَنَافٍ وَهُوَ عَلَّمَ قَوْمَهُ اشْتِطَاطَ الْأَمَانِي وَاحْتِكَامَ الرَّغَائِبِ وَإِنَّ قُصَيًّا مِنْ كَرِيمٍ غِرَاسُهُ لَفِي مَنْهَلٍ لَمْ يَدْنُ مِنْ كَفِّ قَاضِبِ بِهِ جَمَعَ اللَّهُ الْقَبَائِلَ بَعْدَ مَا تَقَسَّمَهَا نَهْبُ الْأَكُفِّ السَّوَالِبِ وَحَلَّ كِلَابٌ مِنْ ذُرَى الْمَجْدِ مَعْقِلًا تَقَاصَرَ عَنْهُ كُلُّ دَانٍ وَغَائِبِ وَمُرَّةُ لَمْ يَحْلُلْ مَرِيرَةَ عَزْمِهِ سِفَاهُ سَفِيهٍ أَوْ مَحُوبَةُ حَائِبِ وَكَعْبٌ عَلَا عَنْ طَالِبِ الْمَجْدِ كَعْبُهُ فَنَالَ بِأَدْنَى السَّعْيِ أَعْلَى الْمَرَاتِبِ . وَأَلْوَى لُؤَيٌّ بِالْعَدَاةِ فَطُوِّعَتْ لَهُ هِمَمُ الشُّمِّ الْأُنُوفِ الْأَغَالِبِ وَفِي غَالِبٍ بَأْسُ أَبِي الْبَأْسِ دُونَهُمْ يُدَافِعُ عَنْهُمْ كُلَّ قِرْنٍ مُغَالِبِ وَكَانَتْ لِفِهْرٍ فِي قُرَيْشٍ خَطَابَةٌ يَعُوذُ بِهَا عِنْدَ اشْتِجَارِ الْمَخَاطِبِ وَمَا زَالَ مِنْهُمْ مَالِكٌ خَيْرَ مَالِكٍ وَأَكْرَمَ مَصْحُوبٍ وَأَكْرَمَ صَاحِبِ وَلِلنَّضْرِ طَوْلٌ يَقْصُرُ الطَّرْفُ دُونَهُ بِحَيْثُ الْتَقَى ضَوْءُ النُّجُومِ الثَّوَاقِبِ لَعَمْرِي لَقَدْ أَبْدَى كِنَانَةَ قَبْلَهُ مَحَاسِنَ تَأْبَى أَنْ تَطُوعَ لِغَالِبِ وَمِنْ قَبْلِهِ أَبْقَى خُزَيْمَةُ حَمْدَهُ تَلِيدَ تُرَاثٍ عَنْ حَمِيدِ الْأَقَارِبِ وَمُدْرِكَةٌ لَمْ يُدْرِكِ النَّاسُ مِثْلَهُ أَعَفَّ وَأَعْلَى عَنْ دَنِيِّ الْمَكَاسِبِ وَإِلْيَاسُ كَانَ الْيَأْسُ مِنْهُ مُقَارِنًا لِأَعْدَائِهِ قَبْلَ اعْتِدَادِ الْكَتَائِبِ وَفِي مُضَرَ يَسْتَجْمِعُ الْفَخْرَ كُلَّهُ إِذَا اعْتَرَكَتْ يَوْمًا زُحُوفُ الْمَقَانِبِ وَحَلَّ نِزَارٌ مِنْ رِيَاسَةِ أَهْلِهِ مَحَلًّا تَسَامَى عَنْ عُيُونٍ الرَّوَاقِبِ وَكَانَ مَعَدٌّ عُدَّةً لِوَلِيِّهِ إِذَا خَافَ مِنْ كَيْدِ الْعَدُوِّ الْمُحَارِبِ وَمَازَالَ عَدْنَانُ إِذَا عُدَّ فَضْلُهُ تَوَحَّدَ فِيهِ عَنْ قَرِينٍ وَصَاحِبِ وَأُدٌّ تَأَدَّى الْفَضْلُ مِنْهُ بِغَايَةٍ وَارْثٌ حَوَاهُ عَنْ قُرُومٍ أَشَايِبِ وَفِي أُدَدٍ حِلْمٌ تَزَيَّنَ بِالْحِجَا إِذَا الْحِلْمُ أَزْهَاهُ قُطُوبُ الْحَوَاجِبِ وَمَازَالَ يَسْتَعْلِي هَمَيْسَعُ بِالْعُلَى وَيَتْبَعُ آمَالَ الْبَعِيدِ الْمُرَاغِبِ وَنَبْتٌ بَنَتْهُ دَوْحَةُ الْعِزِّ وَابْتَنَى مَعَاقِلَهُ فِي مُشْمَخِرِّ الْأَهَاضِبِ وَحِيزَتْ لِقَيْدَارٍ سَمَاحَةُ حَاتِمٍ وَحِكْمَةُ لُقْمَانٍ وَهِمَّةُ حَاجِبِ هُمُو نَسْلُ إِسْمَاعِيلَ صَادِقِ وَعْدِهِ فَمَا بَعْدَهُ فِي الْفَخْرِ مَسْعًى لِذَاهِبِ وَكَانَ خَلِيلُ اللَّهِ أَكْرَمَ مَنْ عَنَتْ لَهُ الْأَرْضُ مِنْ مَاشٍ عَلَيْهَا وَرَاكِبِ وَتَارَحُ مَازَالَتْ لَهُ أَرْيَحِيَّةٌ تُبَيِّنُ مِنْهُ عَنْ حَمِيدِ الْمَضَارِبِ وَنَاحُورُ نَحَّارُ الْعِدَى حُفِظَتْ لَهُ مَآثِرُ لَمَّا يُحْصِهَا عَدُّ حَاسِبِ وَأَشْرَعُ فِي الْهَيْجَاءِ ضَيْغَمُ غَابَةٍ يَقُدُّ الطُّلَى بِالْمُرْهَفَاتِ الْقَوَاضِبِ وَأَرْغَوُ نَابٌ فِي الْحُرُوبِ مُحَكَّمٌ ضَنِينٌ عَلَى نَفْسِ الْمُشِحِّ الْمُغَالِبِ وَمَا فَالِغٌ فِي فَضْلِهِ تِلْوَ قَوْمِهِ وَلَا عَابِرٌ مِنْ دُونِهِمْ فِي الْمَرَاتِبِ وَشَالِخْ وَأَرْفَخْشَذْ وَسَامٌ سَمَتْ بِهِمْ سَجَايَا حَمَتْهُمْ كُلَّ زَارٍ وَعَائِبِ وَمَا زَالَ نُوحٌ عِنْدَ ذِي الْعَرْشِ فَاضِلًا يُعَدِّدُهُ فِي الْمُصْطَفَيْنِ الْأَطَايِبِ وَلَمْكٌ أَبُوهُ كَانَ فِي الرَّوْعِ رَائِعًا جَرِيئًا عَلَى نَفْسِ الْكَمِيِّ الْمُضَارِبِ وَمِنْ قَبْلِ لَمْكٍ لَمْ يَزَلْ مُتَوَشْلِخٌ يَذُودُ الْعِدَى بِالْذَائِدَاتِ الشَّوَارِبِ وَكَانَتْ لِإِدْرِيسَ النَّبِيِّ مَنَازِلٌ مِنَ اللَّهِ لَمْ تُقْرَنْ بِهِمَّةِ رَاغِبِ وَيَارَدُ بَحْرٌ عِنْدَ آلِ سَرَاتِهِ أَبِيُّ الْخَزَايَا مُسْتَدِقُّ الْمَآرِبِ وَكَانَتْ لِمِهْلَايِيلَ فَهْمُ فَضَائِلٍ مُهَذَّبَةٍ مِنْ فَاحِشَاتِ الْمَثَالِبِ وَقَيْنَانُ مِنْ قَبْلُ اقْتَنَى مَجْدَ قَوْمِهِ وَفَاتَ بِشَأْوِ الْفَضْلِ وَخْدَ الرَّكَائِبِ وَكَانَ أَنُوشٌ نَاشَ لِلْمَجْدِ نَفْسَهُ وَنَزَّهَهَا عَنْ مُرْدِيَاتِ الْمَطَالِبِ وَمَازَالَ شِيثٌ بِالْفَضَائِلِ فَاضِلًا شَرِيفًا بَرِيئًا مِنْ ذَمِيمِ الْمَعَائِبِ وَكُلُّهُمُ مِنْ نُورِ آدَمَ أَقْبَسُوا وَعَنْ عُودِهِ أَجْنَوْا ثِمَارَ الْمَنَاقِبِ وَكَانَ رَسُولُ اللَّهِ أَكْرَمَ مُنْجَبٍ جَرَى فِي ظُهُورِ الطَّيِّبِينَ الْمَنَاجِبِ . مُقَابَلَةً آبَاؤُهُ أُمَّهَاتِهِ مُبَرَّأَةٌ مِنْ فَاضِحَاتِ الْمَثَالِبِ عَلَيْهِ سَلَامُ اللَّهِ فِي كُلِّ شَارِقٍ أَلَاحَ لَنَا ضَوْءًا وَفِي كُلِّ غَارِبِ هَكَذَا أَوْرَدَ الْقَصِيدَةَ الشَّيْخُ أَبُو عُمَرَ ابْنِ عَبْدِ الْبَرِّ، وَشَيْخُنَا الْحَافِظُ أَبُو الْحَجَّاجِ الْمِزِّيُّ فِي تَهْذِيبِهِ مِنْ شِعْرِ الْأُسْتَاذِ أَبِي الْعَبَّاسِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّاشِئِ الْمَعْرُوفِ بِابْنِ شِرْشِيرٍ، أَصْلُهُ مِنَ الْأَنْبَارِ وَرَدَ بَغْدَادَ، ثُمَّ ارْتَحَلَ إِلَى مِصْرَ فَأَقَامَ بِهَا حَتَّى مَاتَ سَنَةَ ثَلَاثٍ وَتِسْعِينَ وَمِائَتَيْنِ.
Translation
✧ The Pure Lineage From Muhammad ﷺ to Adam ﷺ. Abu Muhammad ʿAbd al-Malik b. Hisham (the grammarian) said: This is the book of the biography of the Messenger of Allah ﷺ. He said: The lineage of the Prophet ﷺ is Muhammad b. ʿAbd Allah b. ʿAbd al-Muttalib, and the name of ʿAbd al-Muttalib is Shaybah b. Hashim, and the name of Hashim is ʿAmr b. ʿAbd Manaf, and the name of ʿAbd Manaf is al-Mughirah b. Qusayy, (and the name of Qusayy is Zayd) b. Kilab b. Murrah b. Kaʿb b. Luʾayy b. Ghalib b. Fihr b. Malik b. al-Nadr b. Kinanah b. Khuzaymah b. Mudrikah, and the name of Mudrikah is ʿAmir b. Ilyas b. Mudar b. Nizar b. Maʿadd b. ʿAdnan b. (Udd, and it is said): Udad b. Muqawwim b. Nahur b. Tayrah b. Yaʿrub b. Yashjub b. Nabit b. Ismaʿil b. Ibrahim — the Friend of the All-Merciful — b. Tarih, who is Azar b. Nahur b. Sarugh b. Raʿu b. Falakh b. ʿAybar b. Shalakh b. Arfakhshadh b. Sam b. Nuh b. Lamk b. Mutawshilkh b. Akhnukh, who is Idris the Prophet, as they claim — and Allah knows best — and he was the first of the children of Adam to be given prophethood and to write with the pen — b. Yard b. Muhlayil b. Qaynan b. Yanish b. Shith b. Adam, may Allah bless him. Abu Muhammad ʿAbd al-Malik b. Hisham said: Ziyad b. ʿAbd Allah al-Bakkaʾi narrated to us, from Muhammad b. Ishaq al-Muttalibi, with this that I have mentioned of the lineage of Muhammad the Messenger of Allah ﷺ to Adam ﷺ, and what it contains of the account of Idris and others. Ibn Hisham said: And Khallad b. Qurrah b. Khalid al-Sadusi narrated to me, from Shayban b. Zuhayr b. Shaqiq b. Thawr, from Qatadah b. Duʿamah, that he said: Ismaʿil b. Ibrahim — the Friend of the All-Merciful — b. Tarih, who is Azar b. Nahur b. Asragh b. Arghu b. Falakh b. ʿAbir b. Shalakh b. Arfakhshadh b. Sam b. Nuh b. Lamk b. Mattushalakh b. Akhnukh b. Yard b. Mahlayil b. Qayin b. Anush b. Shith b. Adam ﷺ. And how excellent is what the Imam Abu al-ʿAbbas ʿAbd Allah b. Muhammad al-Nashiʾ composed in his famous poem attributed to him, namely his words: I praised the Messenger of Allah, seeking by praising him Abundant shares of noble desires. I praised a man who surpassed praise, made one By his attributes, from one far and one near. A prophet whose light rose high in the east, So its guidances shone for the people of the west. Reports of him came to us before his coming, And tidings of him spread in every quarter. And soothsayers began crying out his name, And with him refuting the stoning of false conjectures. And the idols were made to speak, disowning to Allah in his regard the sayings of the liars. And they said to the people of unbelief a clear word: 'A prophet has come to you from Luʾayy b. Ghalib.' And jinn sought to steal a hearing, so The stoning of the stars displaced their seats from it. He guided us to what we would not have been guided to Through the length of blindness, among clear ways. And he brought signs showing that they were The proofs of a Compeller, rewarder and punisher. Among them is the splitting of the full moon, when The paths of light from it wrapped the heads of the rugged mountains. Among them the gushing of water from between his fingers, When the seekers of water lacked nearness to the drinking places. So he quenched with it a great multitude, and The palms of the watercourses yielded their necks in obedience. And a well that overflowed with water from the touch of his arrow, And before it did not yield a sip to a drinker. And an udder he stroked, so it flowed, and it had No flow inclining to the hand of a milker. And clear speech from a forearm, making plain The plot of an enemy setting up enmity. And his reports of the matter before its occurrence, And at its beginnings, of what was in the outcomes. And among those signs is a revelation that came Of near arrival, full of wonders. Thoughts fell short of it, so it did not obey An eloquent one, nor did it occur to the heart of a suitor. It contained every knowledge and encompassed every wisdom, And surpassed the aim of the persistent, evasive one. It came to us not from the reflection of an observer, Nor from the pages of a copier, nor the description of a writer. It comes to him at times in answering a questioner, And in giving fatwa to one seeking a ruling, and in exhorting an addressee. And in bringing proof, and imposing laws, And in telling stories, and in stating objectives. And in turning parables, and establishing an argument, And in making known a denier, and in stopping a liar. And in the gathering of the assembly, and in the heat of battle, And at the occurrence of difficult, strange matters. So it comes, in whatever of its modes you wish, With straight meanings and flowing outcomes. Part of it confirms part, as if Its meaning were observed with the eye of a watcher. The inability of mankind to bring the like of what We have described is known by long experience. He is distinguished through ʿAbd Allah, the noblest father, From whom he shone forth with noble kinships. And Shaybah, possessor of praise, of whom Quraysh boasted over the people of high rank and positions. And he by whose face rain clouds were sought, And from whose opinions one issued in calamities. And Hashim, builder of his lofty boast By shining efforts and the favor of gifts. And ʿAbd Manaf, and he taught his people The extremity of hopes and the arbitration of desires. And Qusayy is from a noble planting, In a watering place not approached by the hand of a cutter. By him Allah gathered the tribes after The plunder of snatching hands had divided them. And Kilab occupied from the peaks of glory a stronghold To which every near and far one fell short. And Murrah: the folly of a fool or the disappointment of a frustrated one did not undo the firmness of his resolve. And Kaʿb rose above the seeker of glory; his effort Reached with the least striving the highest ranks. And Luʾayy turned against the enemies, so The resolves of the high-nosed, prevailing ones were subjected to him. And in Ghalib is the might of the father of might; short of them He defends against every victorious opponent. And Fihr had in Quraysh an oratory To which refuge was sought when the orators contended. And Malik among them remained the best Malik, And the noblest companion, and the noblest associate. And al-Nadr had abundance before which the eye falls short, Where the light of the piercing stars meets. By my life, Kinanah before him had shown Beauties that refuse to submit to a conqueror. And before him Khuzaymah left his praise As an ancient inheritance from praiseworthy kinsmen. And Mudrikah: the people did not attain his like, More chaste and higher above base earnings. And Ilyas: despair of him was Joined to his enemies before the muster of the battalions. And in Mudar all boasting gathers, When the ranks of the squadrons clash one day. And Nizar occupied from the leadership of his people A station rising above the eyes of the watchers. And Maʿadd was a support for his ally when He feared the plot of the warring enemy. And ʿAdnan, when his excellence is counted, Was unique in it from any peer or companion. And Udd: excellence from him reached a limit, An inheritance he encompassed from noble, mixed chiefs. And in Udad is forbearance adorned with intelligence, When frowning of the brows adorns forbearance. And Humaysaʿ kept rising with high things, And pursuing the hopes of the distant, desirous one. And Nabit: the tree of glory built him, and he built His strongholds in lofty highlands. And Qaydhar was allotted the generosity of Hatim, The wisdom of Luqman, and the ambition of Hajib. They are the progeny of Ismaʿil, true to his promise, So after him in boasting there is no course for one going. And the Friend of Allah was the noblest to whom The earth submitted, of one walking upon it or riding. And Tarih had a generosity Showing from him praiseworthy origins. And Nahur, slaughterer of enemies; for him were preserved Exploits that the counting of a reckoner has not enumerated. And Ashraʿ is in battle a lion of the thicket, Cutting necks with sharp, cutting swords. And Arghu is a fang in wars, firm, Miserly with himself of the stingy, prevailing one. And Faligh in his excellence was not a follower of his people, Nor was ʿAbir below them in ranks. And Shalikh and Arfakhshadh and Sam: with them rose Qualities that protected them from every visitor and faultfinder. And Nuh remained with the Lord of the Throne excellent, Numbering him among the chosen, good ones. And Lamk his father was in terror a terrifier, Bold against the self of the armored, striking hero. And before Lamk, Mutawshilkh kept Driving off enemies with the driving, piercing ones. And Idris the Prophet had stations From Allah not joined to the ambition of a desirer. And Yard is a sea among the people of his eminence, Refusing disgrace, precise in objectives. And Mahlayil had understanding of virtues Refined from the obscenities of faults. And Qaynan before him acquired the glory of his people, And surpassed with the utmost of excellence the trot of the mounts. And Anush raised himself for glory, And purified it from the ruinous demands. And Shith kept excelling in virtues, Noble, innocent of blameworthy faults. And all of them kindled from the light of Adam, And from his wood they harvested the fruits of merits. And the Messenger of Allah was the noblest offspring Who ran in the loins of the good, noble ones. His fathers met his mothers, Free from the disgraceful faults. Upon him be the peace of Allah in every rising sun That shone for us with light, and in every setting one. Thus did Shaykh Abu ʿUmar Ibn ʿAbd al-Barr and our Shaykh al-Hafiz Abu al-Hajjaj al-Mizzi in his Tahdhib cite the poem from the poetry of the master Abu al-ʿAbbas ʿAbd Allah b. Muhammad al-Nashiʾ, known as Ibn Shirshir. His origin was from al-Anbar; he came to Baghdad, then traveled to Egypt and resided there until he died in the year 293.
Grades by grader
No grade is recorded for this wording.