Tarikh (al-Tabari) 454
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ابْنُ مَعَدٍّ مَعَدٌّ: بِفَتْحِ الْمِيمِ وَالْعَيْنِ وَتَشْدِيدِ الدَّالِ الْمُهْمَلَتَيْنِ، وَفِيمَا هُوَ مَنْقُولٌ مِنْهُ أَقْوَالٌ: أَحَدُهَا أَنْ يَكُونَ مَفْعَلًا بِفَتْحِ الْعَيْنِ مِنْ قَوْلِكَ عَدَدْتُ الشَّيْءَ أُعِدُّهُ عَدًّا. حَكَاهُ ابْنُ الْأَنْبَارِيِّ وَالزَّجَّاجِيُّ عَنْ قُطْرُبٍ. الثَّانِي: أَنْ يَكُونَ فَعَلًا بِفَتْحِ الْعَيْنِ مِنْ قَوْلِ الْعَرَبِ مَعَدَ الرَّجُلُ فِي الْأَرْضِ إِذَا ذَهَبَ. فِيمَا حَكَاهُ الزَّجَّاجِيُّ فِي مُخْتَصَرِ الزَّاهِرِ وَحَكَاهُ أَيْضًا السُّهَيْلِيُّ، إِلَّا أَنَّهُ فَسَّرَ قَوْلَهُمْ مَعَدَ فِي الْأَرْضِ بِأَفْسَدَ فِيهَا. قَالَ السُّهَيْلِيُّ: وَإِنْ كَانَ لَيْسَ مِنَ الْأَسْمَاءِ غَيْرَ الْأَعْلَامِ مَا هُوَ عَلَى وَزْنِ فِعْلٍ إِلَّا مَعَ التَّضْعِيفِ فَإِنَّ التَّضْعِيفَ يُدْخِلُ فِي الْأَسْمَاءِ مَا لَيْسَ مِنْهَا. كَمَا قَالُوا: شَمَّرٌ وَقُشَعْرِيرَةٌ وَنَحْوَ ذَلِكَ. الثَّالِثُ: أَنْ يَكُونَ مِنَ الْمَعْدِ وَهُوَ مَوْضِعُ رِجْلِ الْفَارِسِ مِنَ الْفَرَسِ وَمَوْضِعُ رِجْلِ الرَّاكِبِ مِنَ الْمَرْكُوبِ. حَكَاهُ الزَّجَّاجِيُّ فِي مُخْتَصَرِ الزَّاهِرِ. وَحَكَى السُّهَيْلِيُّ نَحْوَهُ عَنِ ابْنِ الْأَنْبَارِيِّ، إِلَّا أَنَّهُ قَالَ مِنَ الْمَعْدَيْنِ وَهُمَا مَوْضِعُ عَقِبَيِ الْفَارِسِ مِنَ الْفَرَسِ. قَالَ السُّهَيْلِيُّ: وَأَصْلُهُ عَلَى الْقَوْلَيْنِ الْأَخِيرَيْنِ مِنَ الْمَعْدِ بِسُكُونِ الْعَيْنِ وَهِيَ الْقُوَّةُ. وَمِنْهُ اشْتِقَاقُ الْمَعِدَةِ. وَذَكَرَ الزَّجَّاجِيُّ نَحْوَهُ فَقَالَ: وَيَجُوزُ أَنْ يَكُونَ مِنْ قَوْلِ الْعَرَبِ: قَدْ تَمَعْدَدَ الرَّجُلُ إِذَا قَوِيَ وَاشْتَدَّ وَقَالَ أَبُو الْفَتْحِ بْنُ جِنِّيٍّ فِي شَرْحِ تَصْرِيفِ أَبِي عُثْمَانَ الْمَازِنِيِّ: وَيُقَالُ تَمَعْدَدَ الْغُلَامُ إِذَا صَلُبَ وَاشْتَدَّ. وَقَدْ يَكُونُ تَمَعْدَدَ بِمَعْنَى خَطَبَ وَتَعَبَّدَ وَتَكَلَّمَ. وَأَنْشَدَ قَوْلَ الرَّاجِزِ: رَبَّيْتُهُ حَتَّى إِذَا تَمَعْدَدَا وَصَارَ نَهْدًا كَالْحِصَانِ أَجْرَدَا وَكَانَ جَزَائِي بِالْعَصَا أَنْ أُجْلَدَا . قَالَ: وَقَالَ عُمَرُ ؓ: "اخْشَوْشَنُوا وَتَمَعْدَدُوا" أَيْ كُونُوا عَلَى خُلُقِ مَعَدٍّ. وَكُنْيَتُهُ أَبُو قُضَاعَةَ. وَقِيلَ أَبُو نِزَارٍ. وَأَمُّهُ مَهْدَدُ بِنْتُ اللِّهْمِ بِكَسْرِ اللَّامِ وَسُكُونِ الْهَاءِ وَيُقَالُ بِالْحَاءِ بَدَلَ الْهَاءِ بْنِ حَجَبٍ بِجِيمٍ مَفْتُوحَةٍ فَحَاءٍ مُهْمَلَةٍ ابْنِ جَدِيسٍ. وَقَالَ بَعْضُهُمْ هِيَ مِنْ طَسَمٍ. قَالَ الْبَلَاذُرِيُّ وَالْأَوَّلُ أَثْبَتُ. جَدِيسٌ بِالْجِيمِ وَالدَّالِ الْمُهْمَلَةِ كَأَمِيرٍ طَسَمٌ بِالطَّاءِ وَالسِّينِ الْمُهْمَلَتَيْنِ كَغَلَسٍ، قَبِيلَةٌ مِنْ عَادٍ انْقَرَضُوا. وعَنْ أُمِّ سَلَمَةَ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ مَعَدُّ بْنُ عَدْنَانَ بْنِ أُدَدَ بْنِ زَنْدِ بْنِ يَرَى بْنِ أَعْرَاقِ الثَّرَى قَالَتْ أُمُّ سَلَمَةَ: فَزَنْدٌ هُوَ الْهَمَيْسَعُ وَالْيَرَى هُوَ نَبْتٌ، وَأَعْرَاقُ الثَّرَى هُوَ إِسْمَاعِيلُ; لِأَنَّهُ ابْنُ ابْرَاهِيمَ، وَإِبْرَاهِيمُ لَمْ تَأْكُلْهُ النَّارُ كَمَا أَنَّ النَّارَ لَا تَأْكُلُ الثَّرَى وَأُمُّهُ مُهْدَةُ ابْنَةُ اللِّهْمِ، وَيُقَالُ اللَّهَمُ، وَيُقَالُ اللَّهْمُ بْنُ جَلْحَبِ بْنِ جَدِيسٍ وَقِيلَ بْنِ طَسْمٍ، وَإِخْوَتُهُ مِنْ أَبِيهِ: الدِّيثُ، وَقِيلَ: الدِّيثُ هُوَ عَكٌّ، وَعَدَنُ بْنُ عَدْنَانَ، قِيلَ: هُوَ صَاحِبُ عَدَنٍ وَأَبْيَنَ، وَإِلَيْهِ تُنْسَبُ أَبْيَنُ، وَدَرَجَ نَسْلُهُ وَنَسْلُ عَدَنٍ، وَأُدٌّ وَأُبَيُّ بْنُ عَدْنَانَ، وَدَرْجٌ، وَالضَّحَّاكُ وَالْغَنِيُّ. فَلَحِقَ وَلَدُ عَدْنَانَ بِالْيَمَنِ عِنْدَ حَرْبِ بُخْتَ نَصَّرَ، وَحَمَلَ إِرْمِيَا وَبَرْخِيَا مَعَدًّا إِلَى حِرَّانَ فَأَسْكَنَاهُ بِهَا. فَلَمَّا سَكَنَتِ الْحَرْبُ رَدَّاهُ إِلَى مَكَّةَ فَرَأَى إِخْوَتَهُ قَدْ لَحِقُوا بِالْيَمَنِ. فَائِدَةٌ: قَالَ النَّحْوِيُّونَ الْأَغْلَبُ عَلَى مَعَدٍّ وَقُرَيْشٍ وَثَقِيفٍ التَّذْكِيرُ وَالصَّرْفُ. 0
Translation
✧ Ibn Maʿadd Maʿadd: with fathah on the mīm and the ʿayn and the double unpointed dāl, and there are several sayings about its derivation: One of them is that it may be mafʿal with fathah on the ʿayn from your saying ʿadadtu al-shayʾa uʿidduhu ʿaddan (I counted the thing, counting it). Ibn al-Anbārī and al-Zajjājī related this from Quṭrub. The second is that it may be faʿal with fathah on the ʿayn from the Arabs’ saying maʿada al-rajulu fī al-arḍi when he went away. This is what al-Zajjājī related in Mukhtaṣar al-Zāhir, and al-Suhaylī also related it, except that he explained their saying maʿada fī al-arḍ as meaning he wrought corruption in it. Al-Suhaylī said: Even though among nouns other than proper names there is none on the pattern of fiʿl except with doubling, for doubling brings into nouns what is not of them, as they said Shammar and Qushaʿrīrah and the like. The third is that it may be from al-maʿd, which is the place of the horseman’s foot on the horse and the place of the rider’s foot on the mount. Al-Zajjājī related this in Mukhtaṣar al-Zāhir, and al-Suhaylī related something similar from Ibn al-Anbārī, except that he said from al-maʿdayn, which are the places of the two heels of the horseman on the horse. Al-Suhaylī said: Its origin on the last two sayings is from al-maʿd with sukūn on the ʿayn, which is strength, and from it is derived al-miʿdah (stomach). Al-Zajjājī mentioned something similar and said: It is permissible that it be from the Arabs’ saying qad tamaʿdada al-rajulu when he became strong and firm. Abū al-Fatḥ b. Jinnī said in his commentary on the Taṣrīf of Abū ʿUthmān al-Māzinī: It is said tamaʿdada al-ghulāmu when he became hard and firm. Tamaʿdada may also mean he proposed marriage, devoted himself to worship, and spoke. He cited the saying of the rajz poet: I raised him until he became strong and full-grown, And became tall and smooth like a stallion, And my reward was to be flogged with a stick. He said: And ʿUmar ؓ said: “Become rough and sturdy and be like Maʿadd,” that is, adhere to the character of Maʿadd. His kunyah is Abū Quḍāʿah, and it is said Abū Nizār. His mother is Mahdad bt. al-Lihm, with kasrah on the lām and sukūn on the hāʾ, and it is said with ḥāʾ instead of hāʾ, b. Ḥajab, with jīm carrying fathah then unpointed ḥāʾ, b. Jadīs. Some say she is from Ṭasam. Al-Balādhurī said: The first is more reliable. Jadīs, with jīm and unpointed dāl like amīr; Ṭasam, with unpointed ṭāʾ and sīn like ghalas, a tribe from ʿĀd that became extinct. From Umm Salamah, from the Prophet ﷺ, that he said: Maʿadd b. ʿAdnān b. Udad b. Zand b. Yarā b. Aʿrāq al-tharā. Umm Salamah said: Zand is al-Hamaysaʿ, and Yarā is Nabt, and Aʿrāq al-tharā is Ismāʿīl, because he is the son of Ibrāhīm, and Ibrāhīm was not consumed by fire, just as fire does not consume moist earth. His mother is Muhdah bt. al-Lihm, and it is said al-Laham, and it is said al-Lahm b. Jalḥab b. Jadīs, and it is said b. Ṭasam. His brothers from his father are al-Dīth, and it is said al-Dīth is ʿAkk, and ʿAdan b. ʿAdnān. It is said that he is the one of ʿAdan and Abyan; Abyan is attributed to him. His descendants and the descendants of ʿAdan died out, as did Udd, Ubayy b. ʿAdnān, Darj, al-Ḍaḥḥāk, and al-Ghanī. The children of ʿAdnān joined the people of Yemen during the war of Bukht Naṣṣar, and Irmiyā and Barkhiyā carried Maʿadd to Ḥarrān and settled him there. When the war subsided, they returned him to Makkah, and he found that his brothers had joined Yemen. Benefit: The grammarians said that the predominant usage for Maʿadd, Quraysh, and Thaqīf is masculine and triptote. 0
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