Tarikh (al-Tabari) 422
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
هَاشِمٌ: اسْمُ فَاعِلٍ مِنَ الْهَشْمِ وَهُوَ كَسْرُ الشَّيْءِ الْيَابِسِ وَالْأَجْوَفِ. وَاسْمُهُ عَمْرُو الْعُلَا، وَهُوَ مَنْقُولٌ إِمَّا مِنَ الْعَمْرِ بِفَتْحِ الْعَيْنِ الَّذِي هُوَ مِنَ الْعُمْرِ بِضَمِّهَا أَيِ الْبَقَاءُ، ذَكَرَهُ أَبُو الْفَتْحِ ابْنُ جِنِّيٍّ رَحِمَهُ اللَّهُ تَعَالَى فِي الْمَبْهَجِ وَأَنْشَدَ لِأَبِي الْقَمَاقِمِ: يَا رَبِّ زِدْ مِنْ عُمْرِهِ فِي عُمْرِي وَاسْتَوْفِ مِنِّي يَا إِلَهِي نَذْرِي وَيُحْكَى أَنَّ عِيسَى بْنَ عُمَرَ سَأَلَ عَمْرَو بْنَ عُبَيْدٍ فَقَالَ: لِمَ سُمِّيتَ عَمْرًا؟ فَقَالَ لَهُ: الْعَمْرُ الْبَقَاءُ أَطَالَ اللَّهُ عَمْرَكَ وَعُمْرَكَ. قَالَ ابْنُ دِحْيَةَ رَحِمَهُ اللَّهُ تَعَالَى: إِنِ اسْتُعْمِلَ الْعَمْرُ فِي الْقَسَمِ فَالْفَتْحُ لَا غَيْرَ. قَالَ تَعَالَى: لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ. أَوْ مِنْ غَيْرِهِ مِمَّا هُوَ مَذْكُورٌ فِي الرَّوْضِ وَالزَّهْرِ وَغَيْرِهِمَا. وَكُنْيَتُهُ أَبُو نَضْلَةَ، وَإِنَّمَا قِيلَ لَهُ هَاشِمٌ لِأَنَّهُ أَوَّلُ مَنْ هَشَّمَ الثَّرِيدَ لِقَوْمِهِ بِمَكَّةَ وَأَطْعَمَهُ. ذَلِكَ أَنَّ أَهْلَ مَكَّةَ أَصَابَهُمْ جَهْدٌ وَشِدَّةٌ فَرَحَلَ إِلَى فِلَسْطِينَ فَاشْتَرَى مِنْهَا دَقِيقًا كَثِيرًا وَكَعْكًا وَقَدِمَ بِذَلِكَ إِلَى مَكَّةَ فَأَمَرَ بِهِ فَخُبِزَ ثُمَّ نَحَرَ جَزُورًا وَجَعَلَهَا ثَرِيدًا عَمَّ بِهِ أَهْلَ مَكَّةَ، وَلَا زَالَ يَفْعَلُ ذَلِكَ حَتَّى اسْتَكْفَوْا. وَهُوَ أَوَّلُ مَنْ سَنَّ الرِّحْلَتَيْنِ، رِحْلَةَ الشِّتَاءِ إِلَى الْحَبَشَةِ وَرِحْلَةَ الصَّيْفِ إِلَى الشَّامِ . قَالَ الرُّشَاطِيُّ: كَانَتْ قُرَيْشٌ تِجَارَتُهُمْ لَا تَعْدُو مَكَّةَ، وَكَانَتِ الْأَعَاجِمُ تَقْدَمُ عَلَيْهِمْ بِالسِّلَعِ فَيَشْتَرُونَ مِنْهُمْ، حَتَّى رَكِبَ هَاشِمٌ إِلَى الشَّامِ فَنَزَلَ بِقَيْصَرَ وَكَانَ كُلَّ يَوْمٍ يَذْبَحُ شَاةً فَيَصْنَعُ جَفْنَةَ ثَرِيدٍ وَيَدْعُو مَنْ حَوْلَهُ فَيَأْكُلُونَ فَذَكَرَ ذَلِكَ لِقَيْصَرَ أَنَّ هَا هُنَا رَجُلًا مِنْ قُرَيْشٍ يَهْشِمُ الْخُبْزَ ثُمَّ يَصُبُّ عَلَيْهِ الْمَرَقَ وَيُفْرِغُ عَلَيْهِ اللَّحْمَ، وَإِنَّمَا كَانَتِ الْعَجَمُ تَضَعُ الْمَرَقَ فِي الصِّحَافِ ثُمَّ تَأْتَدِمُ عَلَيْهِ بِالْخُبْزِ، فَدَعَا بِهِ قَيْصَرُ وَكَلَّمَهُ فَأَعْجَبَهُ كَلَامَهُ وَأُعْجِبَ بِهِ وَجَعَلَ يُرْسِلُ إِلَيْهِ وَيَدْخُلُ عَلَيْهِ، فَلَمَّا رَأَى مَكَانَهُ مِنْهُ قَالَ: أَيُّهَا الْمَلِكُ إِنَّ لِي قَوْمًا وَهُمْ تُجَّارُ الْعَرَبِ فَإِنْ رَأَيْتَ أَنْ تَكْتُبَ لِي كِتَابًا تُؤَمِّنُهُمْ وَتُؤَمِّنُ تِجَارَتَهُمْ فَيَقْدَمُوا عَلَيْكَ بِمَا يُسْتَظْرَفُ مِنْ أُدْمِ الْحِجَازِ وَثِيَابِهِ فَيُمَكَّنُوا مِنْ بَيْعِهِ عِنْدَكُمْ فَهُوَ أَرْخَصُ عَلَيْكُمْ. فَكَتَبَ لَهُ كِتَابَ أَمَانٍ لِمَنْ أَتَى مِنْهُمْ فَأَقْبَلَ هَاشِمٌ بِالْكِتَابِ فَجَعَلَ كُلَّمَا مَرَّ بِحَيٍّ مِنَ الْعَرَبِ عَلَى طَرِيقِ الشَّامِ أَخَذَ لَهُمْ مِنْ أَشْرَافِهِمْ إِيلَافًا، وَالْإِيلَافُ أَنْ يَأْمَنُوا عِنْدَهُمْ وَفِي طَرِيقِهِمْ وَأَرْضِهِمْ بِغَيْرِ حِلْفٍ، إِنَّمَا هُوَ أَمَانُ الطَّرِيقِ، فَأَخَذَ هَاشِمٌ الْإِيلَافَ فِيمَنْ بَيْنَهُ وَبَيْنَ الشَّامِ حَتَّى قَدِمَ مَكَّةَ فَأَعْطَاهُمُ الْكِتَابَ، فَكَانَ ذَلِكَ أَعْظَمَ بَرَكَةً. ثُمَّ خَرَجُوا بِتِجَارَةٍ عَظِيمَةٍ وَخَرَجَ هَاشِمٌ مَعَهُمْ يَجُوزُهُمْ وَيُوَفِّيهِمْ إِيلَافَهُمُ الَّذِي أَخَذَ لَهُمْ مِنَ الْعَرَبِ، فَلَمْ يَبْرَحْ يَجْمَعُ بَيْنَهُمْ وَبَيْنَ الْعَرَبِ حَتَّى وَرَدَ الشَّامَ. وَمَاتَ فِي تِلْكَ السَّفْرَةِ بِغَزَّةَ. فَهَذَا سَبَبُ تَسْمِيَتِهِ بِهَاشِمٍ. كَذَا قَالَهُ الرُّشَاطِيُّ رَحِمَهُ اللَّهُ تَعَالَى. وَمَا ذَكَرْنَاهُ فِي سَبَبِ تَسْمِيَتِهِ هَاشِمًا هُوَ الْمَشْهُورُ. وَلَا مَانِعَ أَنْ يَكُونَ سُمِّيَ بِبِلَادِ مَكَّةَ هَاشِمًا لِمَا تَقَدَّمَ، وَبِبِلَادِ قَيْصَرَ كَذَلِكَ. وَاللَّهُ تَعَالَى أَعْلَمُ. قَالَ ابْنُ الْكَلْبِيِّ: كَانَ هَاشِمٌ أَكْبَرَ وَلَدِ عَبْدِ مَنَافٍ، وَالْمُطَّلِبُ أَصْغَرَهُمْ ، أُمُّهُ عَاتِكَةُ بِنْتُ مُرَّةَ السُّلَمِيَّةُ، وَنَوْفَلٌ، وَأُمُّهُ وَاقِدَةُ، وَعَبْدُ شَمْسٍ، فَسَادُوا كُلُّهُمْ، وَكَانَ يُقَالُ لَهُمُ الْمُجَبِّرُونَ. وَهُمْ أَوَّلُ مَنْ أَخَذَ لِقُرَيْشٍ الْعِصَمَ، فَانْتَشَرُوا مِنَ الْحَرَمِ، أَخَذَ لَهُمْ هَاشِمٌ حَبْلًا مِنَ الرُّومِ وَغَسَّانَ بِالشَّامِ، وَأَخَذَ لَهُمْ عَبْدُ شَمْسٍ حَبْلًا مِنَ النَّجَاشِيِّ بِالْحَبَشَةِ، وَأَخَذَ لَهُمْ نَوْفَلٌ حَبْلًا مِنَ الْأَكَاسِرَةِ بِالْعِرَاقِ، وَأَخَذَ لَهُمُ الْمُطَّلِبُ حَبْلًا مِنْ حِمْيَرَ بِالْيَمَنِ، فَاخْتَلَفَتْ قُرَيْشٌ بِهَذَا السَّبَبِ إِلَى هَذِهِ النَّوَاحِي، فَجَبَرَ اللَّهُ بِهِمْ قُرَيْشًا. وَقِيلَ: إِنَّ عَبْدَ شَمْسٍ وَهَاشِمًا تَوْأَمَانِ، وَإِنَّ أَحَدَهُمَا وُلِدَ قَبْلَ الْآخَرِ وَإِصْبَعٌ لَهُ مُلْتَصِقَةٌ بِجَبْهَةِ صَاحِبِهِ فَنُحِّيَتْ، فَسَالَ الدَّمُ، فَقِيلَ يَكُونُ بَيْنَهُمَا دَمٌ. وَوَلِيَ هَاشِمٌ بَعْدَ أَبِيهِ عَبْدِ مَنَافٍ مَا كَانَ إِلَيْهِ مِنَ السِّقَايَةِ وَالرِّفَادَةِ، فَحَسَدَهُ أُمَيَّةُ بْنُ عَبْدِ شَمْسٍ عَلَى رِيَاسَتِهِ وَلِإِطْعَامِهِ، فَتَكَلَّفَ أَنْ يَصْنَعَ صَنِيعَ هَاشِمٍ، فَعَجَزَ عَنْهُ، فَشَمِتَ بِهِ نَاسٌ مِنْ قُرَيْشٍ، فَغَضِبَ وَنَالَ مِنْ هَاشِمٍ وَدَعَاهُ إِلَى الْمُنَافَرَةِ، فَكَرِهَ هَاشِمٌ ذَلِكَ لِسِنِّهِ وَقَدْرِهِ، فَلَمْ تَدَعْهُ قُرَيْشٌ حَتَّى نَافَرَهُ عَلَى خَمْسِينَ نَاقَةٍ وَالْجَلَاءِ عَنْ مَكَّةَ عَشْرَ سِنِينَ، فَرَضِيَ أُمَيَّةُ وَجَعْلَا بَيْنَهُمَا الْكَاهِنَ الْخُزَاعِيَّ، وَهُوَ جَدُّ عَمْرِو بْنِ الْحَمِقِ، وَمَنْزِلُهُ بِعُسْفَانَ. وَكَانَ مَعَ أُمَيَّةَ هَمْهَمَةُ بْنُ عَبْدِ الْعُزَّى الْفِهْرِيُّ، وَكَانَتِ ابْنَتُهُ عِنْدَ أُمَيَّةَ، فَقَالَ الْكَاهِنُ: " وَالْقَمَرِ الْبَاهِرْ، وَالْكَوْكَبِ الزَّاهِرْ، وَالْغَمَامِ الْمَاطِرْ، وَمَا بِالْجَوِّ مِنْ طَائِرْ، وَمَا اهْتَدَى بِعَلَمٍ مُسَافِرْ، مِنْ مُنْجِدٍ وَغَائِرْ، لَقَدْ سَبَقَ هَاشِمٌ أُمَيَّةَ إِلَى الْمَآثِرْ، أَوَّلٌ مِنْهُ وَآخِرْ، وَأَبُو هَمْهَمَةَ بِذَلِكَ خَابِرْ ". فَقَضَى لِهَاشِمٍ بِالْغَلَبَةِ، وَأَخَذَ هَاشِمٌ الْإِبِلَ فَنَحَرَهَا وَأَطْعَمَهَا، وَغَابَ أُمَيَّةُ عَنْ مَكَّةَ بِالشَّامِ عَشْرَ سِنِينَ. فَكَانَتْ هَذِهِ أَوَّلَ عَدَاوَةٍ وَقَعَتْ بَيْنَ هَاشِمٍ وَأُمِّيَّةَ. وَكَانَ يُقَالُ لِهَاشِمٍ وَالْمُطَّلِبِ الْبَدْرَانِ لِجَمَالِهِمَا. وَمَاتَ هَاشِمٌ بِغَزَّةَ وَلَهُ عِشْرُونَ سَنَةً، وَقِيلَ: خَمْسٌ وَعِشْرُونَ سَنَةً. وَهُوَ أَوَّلُ مَنْ مَاتَ مِنْ بَنِي عَبْدِ مَنَافٍ ثُمَّ مَاتَ عَبْدُ شَمْسٍ بِمَكَّةَ فَقُبِرَ بِأَجْيَادَ. ثُمَّ مَاتَ، نَوْفَلٌ بِسَلْمَانَ مِنْ طَرِيقِ الْعِرَاقِ. ثُمَّ مَاتَ الْمُطَّلِبُ بِرَدْمَانَ مِنْ أَرْضِ الْيَمَنِ وَكَانَتِ الرِّفَادَةُ وَالسِّقَايَةُ بَعْدَ هَاشِمٍ إِلَى أَخِيهِ الْمُطَّلِبِ لِصِغَرِ ابْنِهِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ.
Translation
✧ Hāshim: an active participle from al-hashm, which is the breaking of something dry and hollow. His name was ʿAmr al-ʿUlā. It is either derived from al-ʿamr, with fatḥah on the ʿayn, which is from al-ʿumr, with ḍammah on it, meaning abiding. Abu al-Fatḥ Ibn Jinnī, may God Almighty have mercy on him, mentioned this in al-Mubhij and recited for Abū al-Qamāqim: O Lord, increase his ʿumr within my ʿumr / and receive from me, O my God, my vow It is related that ʿĪsā b. ʿUmar asked ʿAmr b. ʿUbayd, saying: Why were you named ʿAmr? He said to him: Al-ʿamr is abiding; may God lengthen your ʿamr and your ʿumr. Ibn Diḥyah, may God Almighty have mercy on him, said: If al-ʿamr is used in an oath, then it is fatḥah only, without exception. God Almighty said: By your ʿamr, indeed they are in their intoxication wandering blindly. Or from something else that is mentioned in al-Rawḍ and al-Zahr and others. His kunyah was Abū Naḍlah. He was only called Hāshim because he was the first to break tharīd for his people in Makkah and feed it to them. That is because the people of Makkah suffered hardship and distress, so he traveled to Palestine and bought from it much flour and kaʿk, and arrived with that in Makkah. He ordered it to be baked, then he slaughtered a camel and made it into tharīd, with which he fed all the people of Makkah. He continued doing that until they had enough. He was the first to establish the two journeys: the winter journey to Abyssinia and the summer journey to Syria. Al-Rushāṭī said: Quraysh's trade did not go beyond Makkah. The non-Arabs used to come to them with goods, and they would buy from them, until Hāshim rode to Syria and alighted with Caesar. Every day he would slaughter a ewe and make a large bowl of tharīd, and invite those around him, and they would eat. It was mentioned to Caesar that here is a man from Quraysh who breaks bread, then pours broth over it and empties meat onto it. The non-Arabs used only to put broth in bowls and then use bread as a sop with it. Caesar summoned him and spoke with him, and his speech pleased him, and he was impressed by him. He began sending for him, and he would enter upon him. When Hāshim saw his standing with him, he said: O king, I have a people, and they are the merchants of the Arabs. If you see fit to write me a document granting them security and securing their trade, so that they may come to you with what is prized of the condiments and garments of the Hejaz, and be enabled to sell it among you, it will be cheaper for you. So he wrote him a document of safe conduct for whoever came from among them. Hāshim returned with the document, and every time he passed by a clan of the Arabs along the road to Syria, he took for them from their nobles an īlāf. Al-īlāf is that they be safe among them and in their road and their land without a pact; it is only a safe-conduct of the road. Hāshim took the īlāf from those between him and Syria until he reached Makkah and gave them the document. That was a great blessing. Then they went out with great merchandise, and Hāshim went out with them, passing them through and fulfilling for them the īlāf he had taken for them from the Arabs. He did not cease bringing them together with the Arabs until he arrived in Syria. He died on that journey in Ghazzah. This is the reason for his being named Hāshim. Thus said al-Rushāṭī, may God Almighty have mercy on him. What we have mentioned regarding the reason for his being named Hāshim is the well-known one. There is no impediment to his having been named Hāshim in the lands of Makkah for what preceded, and in the lands of Caesar likewise. And God Almighty knows best. Ibn al-Kalbī said: Hāshim was the eldest of the sons of ʿAbd Manāf, and al-Muṭṭalib was the youngest of them. His mother was ʿĀtikah bt. Murrah al-Sulamiyyah, and Nawfal, whose mother was Wāqidah, and ʿAbd Shams. They all held lordship, and they were called al-Mujabbirūn. They were the first to obtain for Quraysh the ʿiṣam, so they spread out from the sanctuary. Hāshim obtained for them a rope from the Byzantines and Ghassān in Syria; ʿAbd Shams obtained for them a rope from the Negus in Abyssinia; Nawfal obtained for them a rope from the Kisrās in Iraq; and al-Muṭṭalib obtained for them a rope from Ḥimyar in Yemen. By this cause Quraysh came and went to these regions, and through them God mended Quraysh. It is said that ʿAbd Shams and Hāshim were twins, and that one of them was born before the other, with a finger of his attached to the forehead of his companion. It was removed, and blood flowed, so it was said: there will be blood between them. Hāshim assumed, after his father ʿAbd Manāf, what had been his of the siqāyah and rifādah. Umayyah b. ʿAbd Shams envied him for his leadership and for his feeding. He tried to do as Hāshim did, but he was incapable of it. Some people of Quraysh gloated over him, so he became angry and spoke ill of Hāshim, and challenged him to a mufākharah. Hāshim disliked that because of his age and his standing, but Quraysh did not leave him until he contended with him for fifty she-camels and exile from Makkah for ten years. Umayyah agreed, and they appointed between them the soothsayer al-Khuzāʿī, who was the grandfather of ʿAmr b. al-Ḥamiq, and whose dwelling was at ʿUsfān. With Umayyah was Hamhamah b. ʿAbd al-ʿUzzā al-Fihrī, whose daughter was married to Umayyah. The soothsayer said: "By the dazzling moon, and the shining star, and the raining clouds, and whatever bird is in the air, and whatever traveler is guided by a waymark, of one going up to the highlands or down to the lowlands: Hāshim has indeed preceded Umayyah to the glorious deeds, first of them and last; and Abū Hamhamah is a tester of that." He ruled in favor of Hāshim's victory. Hāshim took the camels, slaughtered them, and fed the people with them. Umayyah was absent from Makkah in Syria for ten years. This was the first enmity that occurred between Hāshim and Umayyah. Hāshim and al-Muṭṭalib were called al-Badrān because of their beauty. Hāshim died at Ghazzah at the age of twenty years, or, it is said, twenty-five years. He was the first to die of the Banū ʿAbd Manāf. Then ʿAbd Shams died in Makkah and was buried at Ajyād. Then Nawfal died at Salmān on the road to Iraq. Then al-Muṭṭalib died at Radmān in the land of Yemen. The rifādah and siqāyah after Hāshim passed to his brother al-Muṭṭalib because of the young age of his son ʿAbd al-Muṭṭalib b. Hāshim.
Grades by grader
No grade is recorded for this wording.