Tarikh (al-Tabari) 419
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
عَبْدُ اللَّهِ: عَلَمٌ مَنْقُولٌ مِنْ مُرَكَّبٍ إِضَافِيٍّ. أَمَّا الْمُضَافُ إِلَيْهِ فَفِي كَوْنِهِ مَنْقُولًا فِي الْأَصْلِ أَوْ مُرْتَجِلًا خِلَافٌ مَشْهُورٌ لَا نُطِيلُ بِذِكْرِهِ، وَهُوَ الِاسْمُ الْأَعْظَمُ لِلْبَارِي تَعَالَى فِي قَوْلِ أَكْثَرِ أَهْلِ الْعِلْمِ كَمَا حَكَاهُ الْبَنْدَنِيجِيُّ رَحِمَهُ اللَّهُ تَعَالَى، وَأَمَّا الْمُضَافُ فَإِنَّهُ صِفَةٌ فِي الْأَصْلِ، كَمَا صَرَّحَ بِهِ ابْنُ الْحَاجِبِ. وَالْعَبْدُ هُوَ الْمَمْلُوكُ مِنْ نَوْعِ مَنْ يَعْقِلُ، مُشْتَقٌّ مِنَ التَّعَبُّدِ وَهُوَ التَّذَلُّلُ. قَالَ ابْنُ الْأَنْبَارِيِّ رَحِمَهُ اللَّهُ تَعَالَى: الْعَبْدُ الْخَاضِعُ لِلَّهِ، مِنْ قَوْلِهِمْ: طَرِيقٌ مُعَبَّدٌ إِذَا كَانَ وَطِئَهَا النَّاسُ وَالْعُبُودِيَّةُ: أَشْرَفُ أَوْصَافِ الْعَبْدِ، وَبِهَا نَعَتَ اللَّهُ تَعَالَى نَبِيَّهُ ﷺ فِي أَعْلَى مَقَامَاتِهِ وَهُوَ الْإِسْرَاءُ. كَمَا سَيَأْتِي بَيَانُ ذَلِكَ هُنَاكَ. وَكُنْيَتُهُ قَالَ ابْنُ الْأَثِيرِ: أَبُو قُثَمٍ. وَالْقُثَمُ مِنْ أَسْمَائِهِ ﷺ، مَأْخُوذٌ مِنَ الْقَثْمِ وَهُوَ الْإِعْطَاءُ أَوْ مِنَ الْجَمْعِ، يُقَالُ لِلرَّجُلِ الْجُمُوعِ لِلْخَيْرِ: قَثُومٌ وَقُثَمٌ. وَقِيلَ كُنْيَتُهُ: أَبُو مُحَمَّدٍ. وَقِيلَ أَبُو أَحْمَدَ وَيُلَقَّبُ بِالذَّبِيحِ، لِقَوْلِ ابْنِ عَبَّاسٍ ؓ فِيمَا رَوَاهُ ابْنُ سَعْدٍ، وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فِيمَا رَوَاهُ الْحَاكِمُ، وَابْنُ جَرِيرٍ وَالزُّهْرِيُّ فِيمَا رَوَاهُ الْبَيْهَقِيُّ، وَابْنُ إِسْحَاقَ فِيمَا رَوَاهُ الْبَيْهَقِيُّ: أَنَّ أَبَاهُ عَبْدَ الْمُطَّلِبِ لَمَّا أُمِرَ فِي مَنَامِهِ بِحَفْرِ زَمْزَمَ وَلَمْ يَكُنْ لَهُ مِنَ الْوَلَدِ إِلَّا الْحَارِثُ وَبِهِ كَانَ يُكَنَّى. فَنَذَرَ إِنْ وُلِدَ لَهُ عَشَرَةُ نَفَرٍ ثُمَّ بَلَغُوا أَنْ يَمْنَعُوهُ لَيَنْحَرَنَّ أَحَدَهُمْ عِنْدَ الْكَعْبَةِ وَرَوَى الْحَاكِمُ وَابْنُ جَرِيرٍ وَالْأُمَوِيُّ عَنْ مُعَاوِيَةَ ؓ أَنَّ أَعْرَابِيًّا قَالَ لِلنَّبِيِّ ﷺ: يَا ابْنَ الذَّبِيحَيْنِ. فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ وَلَمْ يُنْكِرْ عَلَيْهِ. فَقِيلَ لِمُعَاوِيَةَ: مَنِ الذَّبِيحَانِ؟ قَالَ: إِسْمَاعِيلُ وَعَبْدُ اللَّهِ. قَالَ ابْنُ حَزْمٍ رَحِمَهُ اللَّهُ تَعَالَى: لَا عَقِبَ لِعَبْدِ اللَّهِ غَيْرُ رَسُولِ اللَّهِ ﷺ أَصْلًا وَلَمْ يُولَدْ لِعَبْدِ اللَّهِ غَيْرُ رَسُولِ اللَّهِ ﷺ لَا ذَكَرَ وَلَا أُنْثَى. وَقَالَ ابْنُ سَعْدٍ رَحِمَهُ اللَّهُ تَعَالَى: لَمْ تَلِدْ آمِنَةُ وَلَا عَبْدُ اللَّهِ غَيْرَ رَسُولِ اللَّهِ ﷺ. وَأُمُّ عَبْدِ اللَّهِ: فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذٍ - بِعَيْنٍ مُهْمَلَةٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ فَذَالٍ مُعْجَمَةٍ - ابْنِ عِمْرَانَ ابْنِ مَخْزُومٍ. وكَانَ عبد الله أَجْمَلَ رِجَالِ قُرَيْشٍ وهُوَ أَصْغَرُ وَلَدِ أَبِيهِ، وَكَانَ عَبْدُ اللَّهِ، وَالزُّبَيْرُ، وَأَبُو طَالِبٍ: بَنُو عَبْدِ الْمُطَّلِبِ لِأُمٍّ وَاحِدَةٍ: وَاسْمُهَا فَاطِمَةُ بِنْتُ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ. هَكَذَا قَالَ ابْنُ إِسْحَاقَ. وَرَوَى هِشَامُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: عَبْدُ اللَّهِ، وَأَبُو طَالِبٍ - وَاسْمُهُ عَبْدُ مَنَافٍ - وَالزُّبَيْرُ، وَعَبْدُ الْكَعْبَةِ، وَعَاتِكَةُ، وَبَرَّةُ، وَأُمَيْمَةُ، وَلَدُ عَبْدِ الْمُطَّلِبِ إِخْوَةٌ لِأُمٍّ، أُمُّهُمْ فَاطِمَةُ الْمَذْكُورَةُ.
Translation
✧ ʿAbd Allāh: a proper name transferred from an annexation structure. As for the annexed-to element, regarding whether it is originally transferred or coined anew, there is a well-known disagreement which we will not prolong by mentioning, and it is the greatest name of the Creator, Exalted is He, according to the statement of most scholars, as reported by al-Bandanījī, may God Almighty have mercy on him, As for the annexing element, it is originally an adjective, as stated explicitly by Ibn al-Ḥājib. The ʿabd is the owned one from the category of those who possess intellect, derived from taʿabbud, which is self-abasement. Ibn al-Anbārī, may God Almighty have mercy on him, said: The ʿabd is the one who humbles himself to God, from their saying: a road is muʿabbad if people have trodden it. And ʿubūdiyya is the noblest of the servant's attributes, and by it God Almighty described His Prophet ﷺ in his highest station, which is the Night Journey, as its explanation will come there. As for his kunya, Ibn al-Athīr said: Abū Qutham. Al-Qutham is one of his names ﷺ, taken from al-qathm, which is giving, or from gathering; it is said of a man who gathers good: qathūm and qutham. It is also said his kunya is Abū Muḥammad. And it is said Abū Aḥmad. He was nicknamed al-Dhabīḥ (the sacrificed one), because of the statement of Ibn ʿAbbās ؓ in what Ibn Saʿd narrated, and Muʿāwiya b. Abī Sufyān in what al-Ḥākim narrated, and Ibn Jarīr and al-Zuhrī in what al-Bayhaqī narrated, and Ibn Isḥāq in what al-Bayhaqī narrated: that when his father ʿAbd al-Muṭṭalib was commanded in his sleep to dig Zamzam, and he had no children except al-Ḥārith, by whom he was given the kunya, he vowed that if ten sons were born to him and they reached maturity such that they could defend him, he would sacrifice one of them at the Kaʿbah. Al-Ḥākim, Ibn Jarīr, and al-Umawī narrated from Muʿāwiya ؓ that a Bedouin said to the Prophet ﷺ: O son of the two sacrificed ones. The Messenger of God ﷺ smiled and did not object to him. It was said to Muʿāwiya: Who are the two sacrificed ones? He said: Ismāʿīl and ʿAbd Allāh. Ibn Ḥazm, may God Almighty have mercy on him, said: ʿAbd Allāh had no descendants at all other than the Messenger of God ﷺ, and no child was born to ʿAbd Allāh other than the Messenger of God ﷺ, neither male nor female. Ibn Saʿd, may God Almighty have mercy on him, said: Āmina did not give birth, nor did ʿAbd Allāh, to anyone other than the Messenger of God ﷺ. The mother of ʿAbd Allāh: Fāṭima bt. ʿAmr b. ʿĀʾidh — with an unpointed ʿayn, then a doubly-pointed yāʾ, then a pointed dhāl — b. ʿImrān b. Makhzūm. ʿAbd Allāh was the most handsome of the men of Quraysh, and he was the youngest of his father's sons. ʿAbd Allāh, al-Zubayr, and Abū Ṭālib were sons of ʿAbd al-Muṭṭalib from one mother, whose name was Fāṭima bt. ʿAmr b. ʿĀʾidh b. ʿImrān b. Makhzūm. Thus said Ibn Isḥāq. Hishām b. Muḥammad narrated from his father, who said: ʿAbd Allāh, Abū Ṭālib — whose name was ʿAbd Manāf — al-Zubayr, ʿAbd al-Kaʿbah, ʿĀtika, Barra, and Umayma, the children of ʿAbd al-Muṭṭalib, were maternal siblings; their mother was the aforementioned Fāṭima.
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