Tarikh (al-Tabari) 427
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ابْنُ قُصَيٍّ قُصَيٌّ بِضَمِّ الْقَافِ وَفَتْحِ الصَّادِ الْمُهْمَلَةِ: تَصْغِيرُ قَصِيٍّ بِفَتْحِ الْقَافِ، مِنْ قَصَا يَقْصُو إِذَا أَبْعَدَ. قَالَهُ ابْنُ الْأَنْبَارِيِّ وَالزَّجَّاجِيُّ - رَحِمَهُمَا اللَّهُ تَعَالَى: وَاسْمُهُ زَيْدٌ. قَالَ السُّهَيْلِيُّ: وَصُغِّرَ قَصِيٌّ عَلَى فُعَيْلٍ. لِأَنَّهُمْ كَرِهُوا اجْتِمَاعَ ثَلَاثِ يَاءَاتٍ، يَعْنِي يَاءَ التَّصْغِيرِ وَيَاءَ فَعِيلٍ الْمُكَبَّرِ، وَالْيَاءَ الْمُنْقَلِبَةَ عَنِ الْوَاوِ الَّتِي هِيَ لَامُ الْفِعْلِ لِتَطَرُّفِهَا وَانْكِسَارِ مَا قَبْلَهَا، فَحَذَفُوا إِحْدَاهُنَّ وَهِيَ الْيَاءُ الثَّانِيَةُ الَّتِي تَكُونُ فِي فَعِيلٍ نَحْوَ قَضِيبٍ، فَبَقِيَ عَلَى وَزْنِ فَعِيلٍ. قَالَ: وَيَجُوزُ أَنْ يَكُونَ الْمَحْذُوفُ لَامَ الْفِعْلِ. يُرِيدُ الْمُبَدَّلَةَ مِنْ لَامِ الْفِعْلِ، فَيَكُونُ وَزْنُهُ فَعِيًّا وَتَكُونُ يَاءَ التَّصْغِيرِ هِيَ الثَّانِيَةُ مَعَ الزَّائِدَةِ. وَأَمَّا قُصَيٌّ فَلَهُ ثَلَاثَةُ أَسْمَاءَ: زَيْدٌ، وَقُصَيٌّ، وَمُجَمِّعًا. وَفِيهِ يَقُولُ الشَّاعِرُ: هُمَامٌ لَهُ أَسْمَاءُ صِدْقٍ ثَلَاثَةٌ قُصَيٌّ وَزَيْدٌ ذُو النَّدَى وَمُجَمِّعُ فَأَمَّا اسْمُهُ الْأَصْلِيُّ فَزَيْدٌ، قَالَ الرُّشَاطِيُّ - رَحِمَهُ اللَّهُ تَعَالَى: وَإِنَّمَا قِيلَ لَهُ قُصَيٌّ لِأَنَّ أَبَاهُ كِلَابَ بْنَ مُرَّةَ كَانَ تَزَوَّجَ فَاطِمَةَ بِنْتَ سَعْدِ بْنِ سَيَلٍ - بِسِينٍ مُهْمَلَةٍ فَمُثَنَّاةٍ تَحْتِيَّةٍ مَفْتُوحَتَيْنِ فَلَامٌ - لُقِّبَ بِاسْمِ جَبَلٍ لِطُولِهِ وَاسْمُهُ خَيْرٌ ضِدُّ شَرٍّ. وَفِي سَعْدٍ قَالَ الشَّاعِرُ: مَا أَرَى فِي النَّاسِ طُرًّا رَجُلًا حَضَرَ الْبَأْسَ كَسَعْدِ بْنِ سَيْلِ فَارِسٌ أَضْبَطَ فِيهِ عُسْرَةً وَإِذَا مَا وَافَقَ الْقَرْنَ نَزَلَ وَتَرَاهُ يَطْرُدُ الْخَيْلَ كَمَا يَطْرُدُ الْحُرُّ الْقُطَامِيُّ الْحَجَلْ وَيُقَالُ: إِنَّ سَعْدًا هَذَا أَوَّلُ مَنْ حَلَّى السُّيُوفَ بِالْفِضَّةِ وَالذَّهَبِ. فَوَلَدَتْ لَهُ زُهْرَةَ وَقُصَيًّا. فَهَلَكَ كِلَابٌ وَقُصَيٌّ صَغِيرٌ. فَتَزَوَّجَ فَاطِمَةَ أُمَّ قُصَيٍّ رَبِيعَةُ بْنُ حَرَامِ بْنِ ضَبَّةَ فَاحْتَمَلَهَا - رَبِيعَةُ وَمَعَهَا قُصَيٌّ صَغِيرٌ. وَقَالَ السُّهَيْلِيُّ: رَضِيعٌ. قَالَ الرُّشَاطِيُّ: فَوَلَدَتْ فَاطِمَةُ لِرَبِيعَةَ رَزَاحًا وَكَانَ أَخَاهُ لِأُمِّهِ، فَرُبِّيَ فِي حِجْرِ رَبِيعَةَ، فَسُمِّيَ قُصَيًّا لِبُعْدِهِ عَنْ دَارِ قَوْمِهِ. قَالَ الرُّشَاطِيُّ: وَقَالَ الْخَطَّابِيُّ: سُمِّيَ قُصَيًّا لِأَنَّهُ قَصَا قَوْمَهُ أَيْ تَقَصَّاهُمْ بِالشَّامِ، فَنَقَلَهُمْ إِلَى مَكَّةَ. قَالَ الرُّشَاطِيُّ: وَإِنَّ زَيْدًا وَقَعَ بَيْنَهُ وَبَيْنَ آلِ رَبِيعَةَ شَرٌّ فَقِيلَ لَهُ: أَلَا تَلْحَقُ بِقَوْمِكَ! وَعُيِّرَ بِالْغُرْبَةِ وَكَانَ لَا يَعْرِفُ لِنَفْسِهِ أَبًا غَيْرَ رَبِيعَةَ فَرَجَعَ إِلَى أُمِّهِ وَشَكَا إِلَيْهَا مَا قِيلَ لَهُ. فَقَالَتْ: يَا بُنَيَّ أَنْتَ أَكْرَمُ نَفْسًا وَأَبًا، أَنْتَ ابْنُ كِلَابِ بْنِ مُرَّةَ وَقَوْمُكَ بِمَكَّةَ عِنْدَ الْبَيْتِ الْحَرَامِ. فَأَجْمَعَ قُصَيٌّ عَلَى الْخُرُوجِ، فَقَالَتْ لَهُ أُمُّهُ: أَقِمْ حَتَّى يَدْخُلَ الشَّهْرُ الْحَرَامُ فَتَخْرُجَ فِي حَاجِّ الْعَرَبِ، فَلَمَّا دَخَلَ الشَّهْرُ الْحَرَامُ خَرَجَ مَعَ حَاجِّ قُضَاعَةَ حَتَّى قَدِمَ مَكَّةَ فَحَجَّ وَأَقَامَ، فَعَرَفَتْ لَهُ قُرَيْشٌ قَدْرَهُ وَفَضْلَهُ وَعَظَّمَتْهُ وَأَقَرَّتْ لَهُ بِالرِّيَاسَةِ وَالسُّؤْدُدِ، وَكَانَ أَبْعَدَهَا رَأْيًا وَأَصْدَقَهَا لَهْجَةً وَأَوْسَعَهَا بَذْلًا، وَأَبْيَنَهَا عَفَافًا، وَكَانَ أَوَّلُ مَالٍ أَصَابَهُ مَالُ رَجُلٍ قَدِمَ مَكَّةَ بِأُدْمٍ كَثِيرٍ فَبَاعَهُ وَحَضَرَتْهُ الْوَفَاةُ وَلَا وَارِثَ لَهُ فَوَهَبَهُ لِقُصَيٍّ وَدَفَعَهُ لَهُ. وَكَانَتْ خُزَاعَةُ مُسْتَوْلِيَةً عَلَى الْأَبْطَحِ، وَكَانَتْ قُرَيْشٌ تَنْزِلُ الشِّعَابَ وَالْجِبَالَ وَأَطْرَافَ مَكَّةَ وَمَا حَوْلَهَا فَخَطَبَ قُصَيٌّ إِلَى حُلَيْلِ بْنِ حُبْشِيَّةَ الْخُزَاعِيِّ ابْنَتَهُ حُبَّى، فَعَرَفَ حُلَيْلُ نَسَبَهُ فَزَوَّجَهُ ابْنَتَهُ وَحُلَيْلٌ يَوْمَئِذٍ يَلِي الْكَعْبَةَ وَأَمْرَ مَكَّةَ. فَأَقَامَ قُصَيٌّ مَعَهُ.
Translation
✧ Ibn Quṣayy Quṣayy—with ḍammah on the qāf and fatḥah on the unpointed ṣād—is the diminutive of Qaṣiyy, with fatḥah on the qāf, from qaṣā yaqṣū, meaning “he became distant.” This was said by Ibn al-Anbārī and al-Zajjājī, may God Most High have mercy on them both. His name was Zayd. Al-Suhaylī said: Qaṣiyy was diminutivized on the pattern fuʿayl because they disliked the meeting of three yāʾs, meaning the yāʾ of diminution, the yāʾ of the magnified faʿīl, and the yāʾ transformed from the wāw that is the lām of the verb because of its final position and the kasrah of what precedes it, so they deleted one of them, which is the second yāʾ that occurs in faʿīl, like qaḍīb, and so it remained on the pattern fuʿayl. He said: It is possible that the deleted one is the lām of the verb. He means the one substituted for the lām of the verb, so its pattern would be fuʿayy, and the diminutive yāʾ would be the second along with the extra one. As for Quṣayy, he had three names: Zayd, Quṣayy, and Mujammiʿ. About him a poet says: A magnanimous one who has three true names: Quṣayy, Zayd the generous, and Mujammiʿ. His original name was Zayd. Al-Rushāṭī, may God Most High have mercy on him, said: He was called Quṣayy because his father Kilāb b. Murrah had married Fāṭimah bt. Saʿd b. Sayl—with an unpointed sīn, then a dotted tāʾ with two dots, both vowelled with fatḥah, then a lām—Saʿd was given the nickname of a mountain because of his tallness, while his actual name was Khayr, the opposite of “evil.” About Saʿd a poet says: I do not see among all people a man who faced hardship like Saʿd b. Sayl— a horseman firm in adversity, and when he met his match he dismounted. You would see him driving the horses as a free Saker falcon drives the partridges. It is said that this Saʿd was the first to adorn swords with silver and gold. She bore him Zuhrah and Quṣayy. Then Kilāb perished while Quṣayy was small. Then Rabīʿah b. Ḥarām b. Ḍabbah married Fāṭimah, Quṣayy’s mother, and he took her away—Rabīʿah did—and with her was Quṣayy, still small. Al-Suhaylī said: an infant. Al-Rushāṭī said: Fāṭimah bore Rabīʿah a son, Rizāḥ, who was his half-brother through his mother. So Quṣayy was raised in the care of Rabīʿah, and he was called Quṣayy because of his distance from the dwelling of his own people. Al-Rushāṭī said: Al-Khaṭṭābī said: He was called Quṣayy because he tracked down his people—that is, he sought them out completely—in Syria, and then moved them to Makkah. Al-Rushāṭī said: Zayd had a dispute between himself and the family of Rabīʿah, and it was said to him: “Will you not join your own people?” He was reproached for being a stranger, and he knew no father for himself other than Rabīʿah. So he went back to his mother and complained to her about what was said to him. She said: “My son, you are nobler in person and in father. You are the son of Kilāb b. Murrah, and your people are in Makkah, at the Sacred House.” So Quṣayy resolved to leave. His mother said to him: “Stay until the sacred month comes in, then go out with the Arab pilgrims.” When the sacred month came in, he went out with the pilgrims of Quḍāʿah until he arrived in Makkah. He performed the pilgrimage and stayed. Quraysh recognized his worth and his merit, venerated him, and acknowledged him as their leader and chief. He was the most far-sighted among them, the most truthful in speech, the most generous in giving, and the most clearly chaste. The first property he acquired was the wealth of a man who had come to Makkah with many hides, sold them, and then death came to him with no heir, so he gave it to Quṣayy and handed it over to him. Khuzāʿah at that time had control of al-Abṭaḥ, while Quraysh dwelt in the mountain passes, the hills, and the outskirts of Makkah and its surroundings. Quṣayy asked Ḥulayl b. Ḥubshiyyah al-Khuzāʿī for the hand of his daughter Ḥubbā. Ḥulayl recognized his lineage and married his daughter to him. Ḥulayl at that time was in charge of the Kaʿbah and the affairs of Makkah. So Quṣayy stayed with him.
Grades by grader
No grade is recorded for this wording.