Tarikh (al-Tabari) 440
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ابْنُ النَّضْرِ النَّضْرُ: بِفَتْحِ النُّونِ وَإِسْكَانِ الضَّادِ الْمُعْجَمَةِ ثُمَّ رَاءٍ وَاسْمُهُ قَيْسٌ، وَلُقِّبَ النَّضْرَ لِنَضَارَةِ وَجْهِهِ وَجِمَالِهِ، مَنْقُولٌ مِنَ النَّضْرِ اسْمٌ لِلذَّهَبِ الْأَحْمَرِ، وَيُكَنَّى أَبَا يَخْلُدَ بِمُثَنَّاةٍ تَحْتِيَّةٍ مَفْتُوحَةٍ فَخَاءٍ مُعْجَمَةٍ فَلَامٍ مَضْمُومَةٍ فَدَالٍ مُهْمَلَةٍ. وَلَهُ مِنَ الذُّكُورِ: مَالِكٌ وَيَخْلُدُ. وَبِهِ كَانَ يُكَنَّى، وَالصَّلْتُ وَأُمُّهُ بَرَّةُ بِنْتُ مُرِّ بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ. قَالَ السُّهَيْلِيُّ: خَلَفَ عَلَيْهَا كِنَانَةُ بَعْدَ أَبِيهِ فَوَلَدَتْ لَهُ النَّضْرَ بْنَ كِنَانَةَ وَكَانَ ذَلِكَ مُبَاحًا فِي الْجَاهِلِيَّةِ بِشَرْعٍ مُتَقَدِّمٍ وَلَمْ يَكُنْ مِنَ الْمُحَرَّمَاتِ الَّتِي انْتَهَكُوهَا وَلَا مِنَ الْعَظَائِمِ الَّتِي ابْتَدَعُوهَا، لِأَنَّهُ أَمْرٌ كَانَ فِي عَمُودِ النَّسَبِ. وَقَدْ قَالَ ﷺ: "أَنَا مِنْ نِكَاحٍ لَا مِنْ سِفَاحٍ". وَكَذَلِكَ قَالَ تَعَالَى: وَلا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلا مَا قَدْ سَلَفَ أَيْ مَا قَدْ سَلَفَ مِنْ تَحْلِيلِ ذَلِكَ قَبْلَ الْإِسْلَامِ وَفَائِدَةُ الِاسْتِثْنَاءِ أَنَّهُ لَا يُعَابُ نَسَبُ النَّبِيِّ ﷺ، وَلِيُعْلِمَهُ أَنَّهُ لَمْ يَكُنْ فِي أَجْدَادِهِ مَنْ كَانَ لِغِيَّةٍ وَلَا مِنْ سِفَاحٍ، أَلَا تَرَى أَنَّهُ لَمْ يَقُلْ لِشَيْءٍ نَهَى عَنْهُ فِي الْقُرْآنِ إِلَّا مَا قَدْ سَلَفَ نَحْوَ قَوْلِهِ وَلَا تَقْرَبُوا الزِّنَى وَلَمْ يَقُلْ إِلَّا مَا قَدْ سَلَفَ. وَلَا فِي شَيْءٍ مِنَ الْمَعَاصِي الَّتِي نُهِيَ عَنْهَا إِلَّا فِي هَذِهِ الْآيَةِ. وَفِي الْجَمْعِ بَيْنَ الْأُخْتَيْنِ، لِأَنَّ الْجَمْعَ بَيْنَ الْأُخْتَيْنِ قَدْ كَانَ مُبَاحًا أَيْضًا فِي شَرْعِ مَنْ قَبْلَنَا، وَقَدْ جَمَعَ يَعْقُوبُ ﷺ بَيْنَ رَاجِيلَ أَيْ بِالْجِيمِ وَأُخْتِهَا لَيَّا. فَبِقَوْلِهِ إِلا مَا قَدْ سَلَفَ الْتِفَاتٌ فِي هَذِهِ الْمَعْنَى وَتَنْبِيهٌ عَلَى هَذَا الْمَغْزَى وَهَذِهِ النُّكْتَةُ تَلَقَّيْتُهَا مِنْ شَيْخِنَا الْإِمَامِ الْحَافِظِ أَبِي بَكْرٍ مُحَمَّدِ بْنِ الْعَرَبِيِّ رَحِمَهُ اللَّهُ تَعَالَى. انْتَهَى. وَتَبِعَهُ عَلَى ذَلِكَ أَبُو الرَّبِيعِ وَزَادَ أَنَّ عَادَةَ أَهْلِ الْجَاهِلِيَّةِ إِذَا مَاتَ الرَّجُلُ خَلَفَ عَلَى زَوْجَتِهِ بَعْدَهُ أَكْبَرُ بَنِيهِ مِنْ غَيْرِهَا إِلَى آخِرِهِ. قَالَ فِي الْمَوْرِدِ: وَلَمَّا وَقَفْتُ عَلَى هَذَا الْقَوْلِ أَقَمْتُ مُفَكِّرًا مُدَّةً، لِكَوْنِ بَرَّةَ الْمَذْكُورَةَ كَانَتْ زَوْجًا لِخُزَيْمَةَ بْنِ مُدْرِكَةَ. فَتَزَوَّجَهَا بَعْدَهُ وَلَدُهُ كِنَانَةُ بْنُ خُزَيْمَةَ فَجَاءَ لَهُ مِنْهَا النَّضْرُ ابْنُ كِنَانَةَ، وَأَنَّ هَذَا وَقَعَ فِي نَسَبِ سَيِّدِنَا رَسُولِ اللَّهِ ﷺ. وَرُوِينَا مِنْ طَرِيقِ الْمَدَائِنِيِّ عَنْ أَبِي الْحُوَيْرِثِ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَا وَلَّدَنِي مِنْ سِفَاحِ أَهْلِ الْجَاهِلِيَّةِ شَيْءٌ مَا وَلَّدَنِي إِلَّا نِكَاحٌ كَنِكَاحِ أَهْلِ الْإِسْلَامِ" وَيَقُولُ ابْنُ الْكَلْبِيِّ رَحِمَهُ اللَّهُ تَعَالَى إِنَّهُ كَتَبَ لِرَسُولِ اللَّهِ ﷺ خَمْسَمِائَةِ أُمٍّ فَلَمْ يَجِدْ فِيهَا شَيْئًا مِمَّا كَانَ مِنْ أَمْرِ الْجَاهِلِيَّةِ. ثُمَّ رَأَيْتُ أَبَا عُثْمَانَ عَمْرَو بْنَ بَحْرٍ الْجَاحِظَ رَحِمَهُ اللَّهُ تَعَالَى قَدْ ذَكَرَ فِي كِتَابٍ لَهُ سَمَّاهُ كِتَابَ "الْأَصْنَامِ" قَالَ فِيهِ: وَخَلَفَ كِنَانَةُ بْنُ خُزَيْمَةَ عَلَى زَوْجَةِ أَبِيهِ بَعْدَ وَفَاتِهِ وَهِيَ بَرَّةُ بِنْتُ أَدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ وَهِيَ أُمُّ أَسَدِ بْنِ الْهُونِ بْنِ خُزَيْمَةَ. وَلَمْ تَلِدْ لِكِنَانَةَ وَلَدًا ذَكَرًا. وَلَكِنْ كَانَتْ بِنْتَ أَخِيهَا وَهِيَ بَرَّةُ بِنْتُ مُرِّ بْنِ أَدِّ بْنِ طَابِخَةَ، أُخْتٌ لِجُشْمِ بْنِ مُرٍّ، عِنْدَ كِنَانَةَ بْنِ خُزَيْمَةَ، فَوَلَدَتْ لَهُ النَّضْرَ بْنَ كِنَانَةَ. وَإِنَّمَا غَلِطَ كَثِيرٌ مِنَ النَّاسِ لَمَّا سَمِعُوا أَنَّ كِنَانَةَ خَلَفَ عَلَى زَوْجَةِ أَبِيهِ، وَلِاتِّفَاقِ اسْمِهِمَا وَتَقَارُبٍ نَسَبِهِمَا وَقَعَ هَذَا الَّذِي عَلَيْهِ مَشَايِخُنَا وَأَهْلُ الْعِلْمِ بِالنَّسَبِ. قَالَ: وَمَعَاذَ اللَّهِ أَنْ يَكُونَ أَصَابَ نَسَبَ سَيِّدِنَا رَسُولِ اللَّهِ ﷺ مَقْتُ نِكَاحٍ. قَالَ رَسُولُ اللَّهِ ﷺ: "مَا زِلْتُ أَخْرُجُ مِنْ نِكَاحٍ كَنِكَاحِ الْإِسْلَامِ حَتَّى خَرَجْتُ مِنْ أَبِي وَأُمِّي" قَالَ: فَمَنِ اعْتَقَدَ غَيْرَ هَذَا فَقَدَ كَفَرَ وَشَكَّ فِي هَذَا الْخَبَرِ. وَنَقَلَ فِي الزَّهْرِ كَلَامَ الْجَاحِظِ وَفِيهِ أَنَّ بَرَّةَ كَانَتْ بِنْتَ أَدِّ بْنِ طَابِخَةَ الَّتِي خَلَفَ عَلَيْهَا كِنَانَةُ مَاتَتْ وَلَمْ تَلِدْ لَهُ فَتَزَوَّجَ بَعْدَهَا بِابْنَةِ أَخِيهَا بَرَّةَ، فَأَوْلَدَهَا أَوْلَادًا. انْتَهَى. قَالَ فِي الزَّهْرِ: وَهَذَا هُوَ الصَّوَابُ. وَقَالَ بَعْدَ ذَلِكَ فِي مَوْضِعٍ آخَرَ: وَإِنَّ خِلَافَهُ غَلَطٌ ظَاهِرٌ، لِأَنَّهُ مُصَادِمٌ لِقَوْلِهِ ﷺ: "لَمْ يَجْمَعِ اللَّهُ أَبَوَيَّ عَلَى سِفَاحٍ قَطُّ" وَهَذَا سَفَاحٌ بِإِجْمَاعٍ، وَلَا يَعْتَقِدُ هَذَا فِي نَسَبِهِ الطَّاهِرِ أَحَدٌ مِنَ الْمُسْلِمِينَ. ثُمَّ قَالَ: وَهَذَا الَّذِي يَثْلَجُ بِهِ الصَّدْرُ وَيَذْهَبُ بِهِ وَحَرُهُ وَيُزِيلُ الشَّكَّ وَيُطْفِئُ شَرَرَهُ. قُلْتُ: وَمَا ذَكَرَهُ الْجَاحِظُ مِنَ النَّفَائِسِ الَّتِي يَرْحَلُ إِلَيْهَا. وَقَدْ قَدَّمْنَا فِي طَهَارَةِ نَسَبِهِ ﷺ مَا يُؤَيِّدُ ذَلِكَ. وَالسُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى تَبِعَ فِي ذَلِكَ الزُّبَيْرَ، وَالزُّبَيْرُ كَأَنَّهُ تَبَعُ الْكَلْبِيِّ، وَالْكَلْبِيُّ ذَكَرَ ذَلِكَ كَمَا نَقَلَهُ عَنْهُ الْبَلَاذُرِيُّ، وَالْكَلْبِيُّ مَتْرُوكٌ، وَلَوْ نَقَلَ ذَلِكَ ثِقَةٌ لَمْ يُقْبَلْ قَوْلُهُ فِي ذَلِكَ لِبُعْدِ الزَّمَانِ وَعَدَمِ الْمُشَاهَدَةِ وَمُخَالَفَةِ الْأَحَادِيثِ السَّابِقَةِ فِي طَهَارَةِ نَسَبِهِ ﷺ. عَلَى أَنَّ الزَّمَخْشَرِيَّ جَزَمَ بِأَنَّ الِاسْتِثْنَاءَ فِي الْآيَةِ إِنَّمَا سِيقَ لِلْمُبَالَغَةِ فِي التَّحْرِيمِ وَسَدِّ الطُّرُقِ إِلَى الْإِبَاحَةِ لِأَنَّ الْمَعْنَى إِنْ أَمْكَنَكُمْ أَنْ تَنْكِحُوا مَا قَدْ سَلَفَ فَانْكِحُوهُ. فَإِنَّهُ لَا يَحِلُّ لَكُمْ غَيْرُهُ، مِنْ قِبَلِ أَنَّهُ عَلَّقَ نَقِيضَ الْمُدَّعَى وَهُوَ إِثْبَاتُ الْحِلِّ بِالْمُحَالِ وَهُوَ نِكَاحُ مَا سَلَفَ، فَيَكُونُ مُحَالًا، وَحِينَئِذٍ فَعَدَمُ الْحِلِّ مُتَحَقِّقٌ إِذْ ذَاكَ، لَا سِيَّمَا وَقَدْ أَخْبَرَ عَنْهُ بِأَنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا، بِخِلَافِ الْجَمْعِ بَيْنَ الْأُخْتَيْنِ فَإِنَّهُ مَعَ ذِكْرِ الِاسْتِثْنَاءِ فِيهِ أَيْضًا وَقَعَ مُقْتَرِنًا بِمَا يَدُلُّ عَلَى أَنَّ مَا وَقَعَ مِنْهُ قَبْلُ كَانَ مَغْفُورًا حَيْثُ عَقَّبَ بِقَوْلِهِ تَعَالَى: إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا. وَهَذَا كَمَا فِي قَوْلِهِ: وَلَا عَيْبَ فِيهِمْ غَيْرَ أَنَّ سُيُوفَهُمْ بِهِنَّ فُلُولٌ مِنْ قِرَاعِ الْكَتَائِبِ فَأَكَّدَ الْمَدْحَ بِمَا يُشْبِهُ الذَّمَّ، لِأَنَّ الْمَعْنَى إِنْ كَانَ فُلُولُ السَّيْفِ عَيْبًا فَهُوَ عَيْبٌ، وَلَيْسَتْ بِعَيْبٍ لِأَنَّهَا مِنْ كَمَالِ الشَّجَاعَةِ فَإِثْبَاتُ الْعَيْبِ عَلَى هَذَا التَّقْدِيرِ تَعْلِيقٌ بِمُحَالٍ، كَمَا فِي قَوْلِهِ تَعَالَى: حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ وَعَلَى هَذَا جَرَى الْإِمَامُ الطِّيبِيُّ رَحِمَهُ اللَّهُ تَعَالَى وَبَسَطَ الْكَلَامَ عَلَيْهِ، وَاللَّهُ تَعَالَى أَعْلَمُ.
Translation
✧ Ibn al-Naḍr Al-Naḍr: with fathah on the nūn, sukūn on the ḍād, then a rāʾ. His name was Qays, and he was nicknamed al-Naḍr because of the radiance and beauty of his face, derived from al-naḍr, a name for red gold. His kunyah was Abū Yakhlud, with a fathah on the yāʾ, a khāʾ, a ḍammah on the lām, and a dāl. He had male children: Mālik, Yakhlud (by whom he had his kunyah), and al-Ṣalt. Their mother was Barrah bt. Murr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar. Al-Suhaylī said: Kinānah married her after his father, and she bore him al-Naḍr b. Kinānah. That was permissible in the Jāhiliyyah according to an earlier law, and it was not among the prohibitions they violated nor among the enormities they invented, because it was a matter in the main line of descent. The Prophet ﷺ said: "I am from marriage, not from fornication." Likewise, Allah Almighty said: And do not marry women whom your fathers married, except what has already passed — that is, what has already passed of the permissibility of that before Islam. The benefit of the exception is that the lineage of the Prophet ﷺ is not to be faulted, and to let him know that there was none among his forefathers who was born of adultery or fornication. Do you not see that He did not say of anything forbidden in the Qurʾān "except what has already passed," such as His saying: And do not approach fornication — He did not say "except what has already passed." Nor in any of the sins that were forbidden except in this verse, and in the combining of two sisters in marriage, because combining two sisters had also been permissible in the law of those before us. Yaʿqūb ﷺ combined Rājīl, with a jīm, and her sister Layyā. So by His saying "except what has already passed," there is a turning to this meaning and an indication of this point. I received this subtle point from our shaykh, the imam and hāfiẓ Abū Bakr Muḥammad b. al-ʿArabī, may Allah Almighty have mercy on him. End quote. Abū al-Rabīʿ followed him in that and added that the custom of the people of the Jāhiliyyah, when a man died, was that his eldest son from another wife married his widow, and so on. He said in al-Mawrid: When I came upon this statement, I remained pondering for a while, because the aforementioned Barrah was the wife of Khuzaymah b. Mudrikah. After him, his son Kinānah b. Khuzaymah married her, and from her he had al-Naḍr b. Kinānah, and this occurred in the lineage of our master the Messenger of Allah ﷺ. It was narrated to us through al-Madāʾinī, from Abū al-Ḥuwayrith, from Ibn ʿAbbās ؓ, who said: The Messenger of Allah ﷺ said: "Nothing of the fornication of the people of the Jāhiliyyah produced me. Nothing produced me except marriage like the marriage of the people of Islam." Ibn al-Kalbī, may Allah Almighty have mercy on him, said that he wrote down five hundred mothers for the Messenger of Allah ﷺ and found in them nothing of the practices of the Jāhiliyyah. Then I saw Abū ʿUthmān ʿAmr b. Baḥr al-Jāḥiẓ, may Allah Almighty have mercy on him, mention in a book of his which he called Kitāb al-Aṣnām (The Book of Idols). He said in it: Kinānah b. Khuzaymah married his father's wife after his death, and she was Barrah bt. Udd b. Ṭābikhah b. Ilyās b. Muḍar, and she was the mother of Asad b. al-Hūn b. Khuzaymah. She bore no male child to Kinānah. But his brother's daughter — and she was Barrah bt. Murr b. Udd b. Ṭābikhah, sister of Jusham b. Murr — was with Kinānah b. Khuzaymah, and she bore him al-Naḍr b. Kinānah. Many people erred when they heard that Kinānah married his father's wife, and because of the agreement of their names and the closeness of their lineages, this occurred, upon which our shaykhs and the people of knowledge of genealogy rely. He said: Allah forbid that the lineage of our master the Messenger of Allah ﷺ should be affected by a despised marriage. The Messenger of Allah ﷺ said: "I continued to come forth from a marriage like the marriage of Islam until I came forth from my father and my mother." He said: Whoever believes otherwise has disbelieved and doubted this report. In al-Zahr, the words of al-Jāḥiẓ are transmitted, including that Barrah, who was the daughter of Udd b. Ṭābikhah, whom Kinānah married, died without bearing him a child, and after her he married her brother's daughter Barrah, and she bore him children. End quote. He said in al-Zahr: This is what is correct. And he said after that in another place: Its contrary is a clear error, because it contradicts the saying of the Prophet ﷺ: "Allah never combined my parents upon fornication at all." And this would be fornication by consensus, and no Muslim believes this about his pure lineage. Then he said: This is what cools the breast, removes its heat, dispels doubt, and extinguishes its sparks. I say: What al-Jāḥiẓ mentioned is among the precious things to which one travels. We have already presented, regarding the purity of his lineage ﷺ, what supports that. Al-Suhaylī, may Allah Almighty have mercy on him, followed al-Zubayr in that, and al-Zubayr seems to have followed al-Kalbī, and al-Kalbī mentioned that as al-Balādhurī transmitted from him. Al-Kalbī is abandoned, and even if a trustworthy person transmitted that, his word would not be accepted in it because of the remoteness of the time, the lack of direct observation, and its contradiction to the preceding hadiths about the purity of his lineage ﷺ. Moreover, al-Zamakhsharī asserted that the exception in the verse was only brought for hyperbole in prohibition and to block the paths to permissibility, because the meaning is: if you are able to marry what has already passed, then marry it, for nothing else is lawful to you, since He made the contrary of the claim — the establishment of permissibility — depend on the impossible, which is marrying what has passed, so it becomes impossible. At that point, the absence of permissibility is certain, especially since He reported that it was an abomination, a hateful thing, and an evil way — unlike the combining of two sisters in marriage, where, along with the mention of the exception, it was accompanied by something indicating that what occurred of it before was forgiven, as He followed it with His saying, the Almighty: Indeed Allah is ever Forgiving and Merciful. This is like His saying: And there is no fault in them except that their swords have notches from clashing with battalions. So he emphasizes praise with what resembles blame, because the meaning is: if notches in the sword were a fault, then it would be a fault, but they are not a fault because they come from perfect courage. Thus the establishment of fault on this supposition is a connection to the impossible, as in His saying, the Almighty: until the camel passes through the eye of the needle. On this the imam al-Ṭībī, may Allah Almighty have mercy on him, proceeded and expanded the discussion, and Allah Almighty knows best.
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