Tarikh (al-Tabari) 461
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
الْكَلَامُ عَلَى قُرَيْشٍ نَسَبًا وَاشْتِقَاقًا وَفَضْلًا وَهُمْ بَنُو النَّضْرِ بْنِ كِنَانَةَ قَالَ ابْنُ إِسْحَاقَ: وَأُمُّ النَّضْرِ بَرَّةُ بِنْتُ مُرِّ بْنِ أَدِّ بْنِ طَابِخَةَ، وَسَائِرُ بَنِيهِ لِامْرَأَةٍ أُخْرَى، وَخَالَفَهُ ابْنُ هِشَامٍ فَجَعَلَ بَرَّةَ بِنْتَ مُرٍّ أُمَّ النَّضْرِ وَمَالِكٍ وَمِلْكَانَ، وَأُمَّ عَبْدِ مَنَاةَ هَالَةَ بِنْتَ سُوَيْدِ بْنِ الْغِطْرِيفِ، مِنْ أَزْدِ شَنُوءَةَ قَالَ ابْنُ هِشَامٍ: النَّضْرُ هُوَ قُرَيْشٌ فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ، وَقَالَ: وَيُقَالَ: فِهْرُ بْنُ مَالِكٍ هُوَ قُرَيْشٌ فَمَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ، وَمَنْ لَمْ يَكُنْ مِنْ وَلَدِهِ فَلَيْسَ بِقُرَشِيٍّ، وَهَذَانَ الْقَوْلَانِ قَدْ حَكَاهُمَا غَيْرُ وَاحِدٍ مِنْ أَئِمَّةِ النَّسَبِ كَالشَّيْخِ أَبِي عُمَرَ بْنِ عَبْدِ الْبَرِّ وَالزُّبَيْرِ بْنِ بَكَّارٍ وَمُصْعَبٍ وَغَيْرِ وَاحِدٍ، قَالَ أَبُو عُبَيْدٍ وَابْنُ عَبْدِ الْبَرِّ: وَالَّذِي عَلَيْهِ الْأَكْثَرُونَ أَنَّهُ النَّضْرُ بْنُ كِنَانَةَ ; لِحَدِيثِ الْأَشْعَثِ بْنِ قَيْسٍ قُلْتُ: وَهُوَ الَّذِي نَصَّ عَلَيْهِ هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ، وَأَبُو عُبَيْدَةَ مَعْمَرُ ابْنُ الْمُثَنَّى وَهُوَ جَادَّةُ مَذْهَبِ الشَّافِعِيِّ ؓ، ثُمَّ اخْتَارَ أَبُو عُمَرَ أَنَّهُ فِهْرُ بْنُ مَالِكٍ، وَاحْتَجَّ بِأَنَّهُ لَيْسَ أَحَدٌ الْيَوْمَ مِمَّنْ يَنْتَسِبُ إِلَى قُرَيْشٍ إِلَّا وَهُوَ يَرْجِعُ فِي نَسَبِهِ إِلَى فِهْرِ بْنِ مَالِكٍ، ثُمَّ حَكَى اخْتِيَارَ هَذَا الْقَوْلِ عَنِ الزُّبَيْرِ بْنِ بَكَّارٍ، وَمُصْعَبٍ الزُّبَيْرِيِّ، وَعَلِيِّ بْنِ كَيْسَانَ قَالَ: وَإِلَيْهِمُ الْمَرْجِعُ فِي هَذَا الشَّأْنِ وَقَدْ قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ تفرق نسب قريش من فهر بن مالك وَقَدْ أَجْمَعَ نُسَّابُ قُرَيْشٍ وَغَيْرُهُمْ أَنَّ قُرَيْشًا إِنَّمَا تَفَرَّقَتْ مِنْ فِهْرِ بْنِ مَالِكٍ وَالَّذِي عَلَيْهِ مَنْ أَدْرَكْتُ مِنْ نُسَّابِ قُرَيْشٍ أَنَّ وَلَدَ فِهْرِ بْنِ مَالِكٍ قُرَشِيٌّ، وَأَنَّ مَنْ جَاوَزَ فِهْرَ بْنَ مَالِكٍ بِنَسَبِهِ فَلَيْسَ مِنْ قُرَيْشٍ، ثُمَّ نَصَرَ هَذَا الْقَوْلَ نَصْرًا عَزِيزًا، وَتَحَامَى لَهُ بِأَنَّهُ وَنَحْوَهُ أَعْلَمُ بِأَنْسَابِ قَوْمِهِمْ، وَأَحْفَظُ لِمَآثِرِهِمْ. وَقَدْ رَوَى الْبُخَارِيُّ مِنْ حَدِيثِ كُلَيْبِ بْنِ وَائِلٍ قَالَ: قَلْتُ لِرَبِيبَةِ النَّبِيِّ ﷺ - يَعْنِي زَيْنَبَ فِي حَدِيثٍ ذَكَرَهُ -: أَخْبِرِينِي عَنِ النَّبِيِّ ﷺ أَكَانَ مِنْ مُضَرَ ؟ قَالَتْ: فَمِمَّنْ كَانَ إِلَّا مِنْ مُضَرَ ؟ مِنْ بَنِي النَّضْرِ بْنِ كِنَانَةَ. وَقَالَ الطَّبَرَانِيُّ: ثنا إِبْرَاهِيمُ بْنُ نَائِلَةَ الْأَصْبَهَانِيُّ حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَمْرٍو الْبَجَلِيُّ ثنا الْحَسَنُ بْنُ صَالِحٍ عَنْ أَبِيهِ عَنِ الْجُفْشِيشِ الْكِنْدِيِّ قَالَ: جَاءَ قَوْمٌ مِنْ كِنْدَةَ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالُوا: أَنْتَ مِنَّا وَادَّعَوْهُ، فَقَالَ: لَا نَقْفُو أُمَّنَا وَلَا نَنْتَفِي مِنْ أَبِينَا، نَحْنُ وَلَدُ النَّضْرِ بْنِ كِنَانَةَ. وَقَالَ الْإِمَامُ أَبُو عُثْمَانَ سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ: ثنا أَبِي ثنا الْكَلْبِيُّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ جَاءَ رَجُلٌ مِنْ كِنْدَةَ يُقَالُ لَهُ: الْجُفْشِيشُ إِلَى النَّبِيِّ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّا نَزْعُمُ أَنَّ عَبْدَ مَنَافٍ مِنَّا فَأَعْرَضَ عَنْهُ، ثُمَّ عَادَ فَقَالَ مِثْلَ ذَلِكَ، ثُمَّ أَعْرَضَ عَنْهُ، ثُمَّ عَادَ فَقَالَ مِثْلَ ذَلِكَ فَقَالَ النَّبِيُّ ﷺ: نَحْنُ بَنُو النَّضْرِ بْنِ كِنَانَةَ، لَا نَقْفُو أُمَّنَا وَلَا نَنْتَفِي مِنْ أَبِينَا فَقَالَ الْأَشْعَثُ: أَلَا كُنْتَ سَكَتَّ مِنَ الْمَرَّةِ الْأُولَى فَأَبْطَلَ ذَلِكَ قَوْلَهُمْ عَلَى لِسَانِ نَبِيِّهِ ﷺ. وَهَذَا غَرِيبٌ أَيْضًا مِنْ هَذَا الْوَجْهِ وَالْكَلْبِيُّ ضَعِيفٌ. وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا بَهْزٌ وَعَفَّانُ قَالَا: ثنا حَمَّادُ بْنُ سَلَمَةَ قَالَ: ثني عَقِيلُ بْنُ أَبِي طَلْحَةَ، وَقَالَ عَفَّانُ: عَقِيلُ بْنُ طَلْحَةَ السُّلَمِيُّ عَنْ مُسْلِمِ بْنِ الْهَيْصَمِ عَنِ الْأَشْعَثِ بْنِ قَيْسٍ أَنَّهُ قَالَ أَتَيْتُ رَسُولَ اللَّهِ ﷺ فِي وَفْدِ كِنْدَةَ قَالَ عَفَّانُ: لَا يَرَوْنِي أَفْضَلَهُمْ قَالَ فَقُلْتُ: يَا رَسُولَ اللَّهِ إِنَّا نَزْعُمُ أَنَّكُمْ مِنَّا قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: نَحْنُ بَنُو النَّضْرِ بْنِ كِنَانَةَ، لَا نَقْفُو أُمَّنَا وَلَا نَنْتَفِي مِنْ أَبِينَا قَالَ: فَقَالَ الْأَشْعَثُ بْنُ قَيْسٍ: فَوَاللَّهِ لَا أَسْمَعُ أَحَدًا نَفَى قُرَيْشًا مِنَ النَّضْرِ بْنِ كِنَانَةَ إِلَّا جَلَدْتُهُ الْحَدَّ، وَهَكَذَا رَوَاهُ ابْنُ مَاجَهْ مِنْ طُرُقٍ عَنْ حَمَّادِ بْنِ سَلَمَةَ بِهِ. وَهَذَا إِسْنَادٌ جَيِّدٌ قَوِيٌّ وَهُوَ فَيْصَلٌ فِي هَذِهِ الْمَسْأَلَةِ فَلَا الْتِفَاتَ إِلَى قَوْلِ مَنْ خَالَفَهُ. وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ جَرِيرُ بْنُ عَطِيَّةَ التَّمِيمِيُّ يَمْدَحُ هِشَامَ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَمَا الْأُمُّ الَّتِي وَلَدَتْ قُرَيْشًا بِمُقْرِفَةِ النِّجَارِ وَلَا عَقِيمِ وَمَا قَرْمٌ بِأَنْجَبَ مِنْ أَبِيكُمْ وَلَا خَالٌ بِأَكْرَمَ مِنْ تَمِيمِ قَالَ ابْنُ هِشَامٍ يَعْنِي أَمَّ النَّضْرِ بْنِ كِنَانَةَ، وَهِيَ بَرَّةُ بِنْتُ مُرٍّ أُخْتُ تَمِيمِ بْنِ مُرٍّ. اشتقاق قريش وَأَمَّا اشْتِقَاقُ قُرَيْشٍ فَقِيلَ: مِنَ التَّقَرُّشِ وَهُوَ التَّجَمُّعُ بَعْدَ التَّفَرُّقِ، وَذَلِكَ فِي زَمَنِ قُصَيِّ بْنِ كِلَابٍ فَإِنَّهُمْ كَانُوا مُتَفَرِّقِينَ فَجَمَعَهُمْ بِالْحَرَمِ، كَمَا سَيَأْتِي بَيَانُهُ، وَقَدْ قَالَ حُذَافَةُ بْنُ غَانِمٍ الْعَدَوِيُّ أَبُوكُمْ قُصَيٌّ كَانَ يُدْعَى مُجَمِّعًا بِهِ جَمَعَ اللَّهُ الْقَبَائِلَ مِنْ فِهْرٍ وَقَالَ بَعْضُهُمْ: كَانَ قُصَيٌّ يُقَالَ لَهُ: قُرَيْشٌ، قِيلَ: مِنَ التَّجَمُّعِ. وَالتَّقَرُّشُ: التَّجَمُّعُ كَمَا قَالَ أَبُو خَلْدَةَ الْيَشْكُرِيُّ إِخْوَةٌ قَرَشُوا الذُّنُوبَ عَلَيْنَا فِي حَدِيثٍ مِنْ دَهْرِنَا وَقَدِيمِ وَقِيلَ: سُمِّيَتْ قُرَيْشٌ مِنَ التَّقَرُّشِ وَهُوَ التَّكَسُّبُ وَالتِّجَارَةُ، حَكَاهُ ابْنُ هِشَامٍ رَحِمَهُ اللَّهُ، وَقَالَ الْجَوْهَرِيُّ: الْقِرْشُ الْكَسْبُ وَالْجَمْعُ، وَقَدْ قَرَشَ يَقْرِشُ قَالَ الْفَرَّاءُ: وَبِهِ سُمِّيَتْ قُرَيْشٌ وَهِيَ قَبِيلَةٌ، وَأَبُوهُمُ النَّضْرُ بْنُ كِنَانَةَ فَكُلُّ مَنْ كَانَ مِنْ وَلَدِهِ فَهُوَ قُرَشِيٌّ دُونَ وَلَدِ كِنَانَةَ فَمَا فَوْقَهُ، وَقِيلَ: مِنَ التَّفْتِيشِ قَالَ هِشَامُ بْنُ الْكَلْبِيِّ: كَانَ النَّضْرُ بْنُ كِنَانَةَ تَسَمَّى قُرَيْشًا; لِأَنَّهُ كَانَ يَقْرُشُ عَنْ خَلَّةِ النَّاسِ، وَحَاجَتِهِمْ فَيَسُدُّهَا بِمَالِهِ وَالتَّقَرُّشِ هُوَ التَّفْتِيشُ وَكَانَ بَنُوهُ يَقْرُشُونَ أَهْلَ الْمَوْسِمِ عَنِ الْحَاجَّةِ فَيَرْفِدُونَهُمْ بِمَا يُبَلِّغُهُمْ بِلَادَهُمْ فَسُمُّوا بِذَلِكَ مِنْ فِعْلِهِمْ وَقَرْشِهِمْ قُرَيْشًا، وَقَدْ قَالَ الْحَارِثُ بْنُ حِلِّزَةَ فِي بَيَانِ أَنَّ التَّقَرُّشَ التَّفْتِيشُ أَيُّهَا النَّاطِقُ الْمُقَرِّشُ عَنَّا عِنْدَ عَمْرٍو فَهَلْ لَهُ إِبْقَاءُ حَكَى ذَلِكَ الزُّبَيْرُ بْنُ بَكَّارٍ، وَقِيلَ: قُرَيْشٌ تَصْغِيرُ قِرْشٍ، وَهُوَ دَابَّةٌ فِي الْبَحْرِ. قَالَ بَعْضُ الشُّعَرَاءِ وَقُرَيْشٌ هِي الَّتِي تَسْكُنُ الْبَحْرَ بِهَا سُمِّيَتْ قُرَيْشٌ قُرَيْشَا قَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو نَصْرِ بْنُ قَتَادَةَ ثنا أَبُو الْحَسَنِ عَلِيُّ بْنُ عِيسَى الْمَالِينِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنُ الْخَلِيلِ النَّسَوِيُّ أَنَّ أَبَا كُرَيْبٍ حَدَّثَهُمْ حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ أَبِي رُكَانَةَ الْعَامِرِيِّ أَنَّ مُعَاوِيَةَ قَالَ لِابْنِ عَبَّاسٍ: فَلِمَ سُمِّيَتْ قُرَيْشٌ قُرَيْشًا ؟ فَقَالَ: لِدَابَّةٍ تَكُونُ فِي الْبَحْرِ تَكُونُ أَعْظَمَ دَوَابِّهِ فَيُقَالَ لَهَا: الْقِرْشُ لَا تَمُرُّ بِشَيْءٍ مِنَ الْغَثِّ وَالسَّمِينِ إِلَّا أَكَلَتْهُ. قَالَ: فَأَنْشِدْنِي فِي ذَلِكَ شَيْئًا فَأَنْشَدَهُ شِعْرَ الْجُمَحِيِّ إِذْ يَقُولُ وَقُرَيْشٌ هِيَ الَّتِي تَسْكُنُ الْبَحْرَ بِهَا سُمِّيَتْ قُرَيْشٌ قُرَيْشَا تَأْكُلُ الْغَثَّ وَالسَّمِينَ وَلَا تَتْرُكُ لِذِي الْجَنَاحَيْنِ رِيشَا هَكَذَا فِي الْبِلَادِ حَيُّ قُرَيْشٍ يَأْكُلُونَ الْبِلَادَ أَكْلًا كَمِيشَا وَلَهُمْ آخِرَ الزَّمَانِ نَبِيٌّ يُكْثِرُ الْقَتْلَ فِيهِمْ وَالْخُمُوشَا وَقِيلَ: سُمُّوا بِقُرَيْشِ بْنِ الْحَارِثِ بْنِ يَخْلُدَ بْنِ النَّضْرِ بْنِ كِنَانَةَ وَكَانَ دَلِيلَ بَنِي النَّضْرِ، وَصَاحِبِ مِيرَتِهِمْ فَكَانَتِ الْعَرَبُ تَقُولُ: قَدْ جَاءَتْ عِيرُ قُرَيْشٍ، قَالُوا: وَابْنُ بَدْرِ بْنِ قُرَيْشٍ هُوَ الَّذِي حَفَرَ الْبِئْرَ الْمَنْسُوبَةَ إِلَيْهِ، الَّتِي كَانَتْ عِنْدَهَا الْوَقْعَةُ الْعُظْمَى يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ. وَاللَّهُ أَعْلَمُ. وَيُقَالُ فِي النِّسْبَةِ إِلَى قُرَيْشٍ: قُرَشِيُّ وَقُرَيْشِيُّ، قَالَ الْجَوْهَرِيُّ: وَهُوَ الْقِيَاسُ قَالَ الشَّاعِرُ لِكُلِّ قُرَيْشِيٍّ عَلَيْهِ مَهَابَةٌ سَرِيعٌ إِلَى دَاعِي النَّدَا وَالتَّكَرُّمِ قَالَ: فَاذَا أَرَدْتَ بِقُرَيْشٍ الْحَيَّ صَرَفْتَهُ، وَإِنْ أَرَدْتَ الْقَبِيلَةَ مَنَعْتَهُ، قَالَ الشَّاعِرُ فِي تَرْكِ الصَّرْفِ: وَكَفَى قُرَيْشَ الْمُعْضِلَاتِ وَسَادَهَا وَقَدْ رَوَى مُسْلِمٌ فِي صَحِيحِهِ، مِنْ حَدِيثِ أَبِي عُمَرَ وَالْأَوْزَاعِيِّ قَالَ: حَدَّثَنِي شَدَّادٌ أَبُو عَمَّارٍ حَدَّثَنِي وَاثِلَةُ بْنُ الْأَسْقَعِ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ اللَّهَ اصْطَفَى كِنَانَةَ مِنْ وَلَدِ إِسْمَاعِيلَ، وَاصْطَفَى قُرَيْشًا مِنْ كِنَانَةَ، وَاصْطَفَى مِنْ قُرَيْشٍ بَنِي هَاشِمَ، وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ قَالَ أَبُو عُمَرَ ابْنُ عَبْدِ الْبَرِّ: يُقَالَ: بَنُو عَبْدِ الْمُطَّلِبِ فَصِيلَةُ رَسُولِ اللَّهِ ﷺ، وَبَنُو هَاشِمٍ فَخِذُهُ، وَبَنُو عَبْدِ مَنَافٍ بَطْنُهُ، وَقُرَيْشٌ عِمَارَتُهُ، وَبَنُو كِنَانَةَ قَبِيلَتُهُ، وَمُضَرُ شِعْبُهُ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ دَائِمًا إِلَى يَوْمِ الدِّينِ. ثُمَّ قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ النَّضْرُ بْنُ كِنَانَةَ مَالِكًا وَيَخْلُدَ. قَالَ ابْنُ هِشَامٍ: وَالصَّلْتَ، وَأُمُّهُمْ جَمِيعًا بِنْتُ سَعْدِ بْنِ الظَّرِبِ الْعَدْوَانِيِّ قَالَ كُثَيِّرُ بْنُ عَبْدِ الرَّحْمَنِ وَهُوَ كُثَيِّرُ عَزَّةَ أَحَدُ بَنِي مُلَيْحِ بْنِ عَمْرٍو مِنْ خُزَاعَةَ: أَلَيْسَ أَبِي بِالصَّلْتِ أَمْ لَيْسَ إِخْوَتِي لِكُلِّ هِجَانٍ مِنْ بَنِي النَّضْرِ أَزْهَرَا رَأَيْتُ ثِيَابَ الْعَصْبِ مُخْتَلِطَ السَّدَى بِنَا وَبِهِمْ وَالْحَضْرَمِيَّ الْمُخَصَّرَا فَإِنْ لَمْ تَكُونُوا مِنْ بَنِي النَّضْرِ فَاتْرُكُوا أَرَاكًا بِأَذْنَابِ الْفَوَائِجِ أَخْضَرَا قَالَ ابْنُ هِشَامٍ: وَبَنُو مَلِيحِ بْنِ عَمْرٍو يُعْزَوْنَ إِلَى الصَّلْتِ بْنِ النَّضْرِ. قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ مَالِكُ بْنُ النَّضْرِ فِهْرَ بْنَ مَالِكٍ، وَأُمُّهُ جَنْدَلَةُ بِنْتُ الْحَارِثِ بْنِ مُضَاضٍ الْأَصْغَرُ، وَوَلَدَ فِهْرٌ غَالِبًا وَمُحَارِبًا وَالْحَارِثَ وَأَسَدًا، وَأُمُّهُمْ لَيْلَى بِنْتُ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ. قَالَ ابْنُ هِشَامٍ: وَأُخْتُهُمْ لِأَبَوَيْهِمْ جَنْدَلَةُ بِنْتُ فِهْرٍ. قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ غَالِبُ بْنُ فِهْرٍ لُؤَيَّ بْنَ غَالِبٍ وَتَيْمَ بْنَ غَالِبٍ وَهُمُ الَّذِينَ يُقَالُ لَهُمْ: بَنُو الْأَدْرَمِ، وَأُمُّهُمَا سَلْمَى بِنْتُ عَمْرٍو الْخُزَاعِيِّ قَالَ ابْنُ هِشَامٍ: وَقَيْسُ بْنُ غَالِبٍ، وَأُمُّهُ سَلْمَى بِنْتُ كَعْبِ بْنِ عَمْرٍو الْخُزَاعِيِّ، وَهِيَ أَمُّ لُؤَيٍّ وَتَيَّمٍ ابْنَيْ غَالِبٍ. قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ لُؤَيُّ بْنُ غَالِبٍ أَرْبَعَةَ نَفَرٍ كَعْبًا وَعَامِرًا وَسَامَةَ وَعَوْفًا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: وَالْحَارِثَ وَهُمْ جُشَمُ بْنُ الْحَارِثِ فِي هِزَّانَ مِنْ رَبِيعَةَ، وَسَعْدَ بْنَ لُؤَيٍّ، وَهُمْ بُنَانَةُ فِي شَيْبَانَ بْنِ ثَعْلَبَةَ، وَبُنَانَةُ حَاضِنَةٌ لَهُمْ، وَخُزَيْمَةَ بْنَ لُؤَيٍّ، وَهُمْ عَائِذَةُ فِي شَيْبَانَ بْنِ ثَعْلَبَةَ. ثُمَّ ذَكَرَ ابْنُ إِسْحَاقَ خَبَرَ سَامَةَ بْنِ لُؤَيٍّ، وَأَنَّهُ خَرَجَ إِلَى عَمَّانَ فَكَانَ بِهَا; وَذَلِكَ لِشَنَآنٍ كَانَ بَيْنَهُ وَبَيْنَ أَخِيهِ عَامِرَ فَأَخَافُهُ عَامِرٌ فَخَرَجَ عَنْهُ هَارِبًا إِلَى عُمَانَ، وَأَنَّهُ مَاتَ بِهَا غَرِيبًا، وَذَلِكَ أَنَّهُ كَانَ يَرْعَى نَاقَتَهُ فَعَلِقَتْ حَيَّةٌ بِمِشْفَرِهَا فَوَقَعَتْ لِشِقِّهَا، ثُمَّ نَهَشَتِ الْحَيَّةُ سَامَةَ حَتَّى قَتَلَتْهُ فَيُقَالَ: إِنَّهُ كَتَبَ بِأُصْبُعِهِ عَلَى الْأَرْضِ عَيْنُ فَابْكِي لِسَامَةَ بْنِ لُؤَيٍّ عَلِقَتْ مَا بِسَامَةَ الْعِلَّاقَهْ لَا أَرَى مِثْلَ سَامَةَ بْنِ لُؤَيٍّ يَوْمَ حَلُّوا بِهِ قَتِيلًا لِنَاقَهْ بَلِّغَا عَامِرًا وَكَعْبًا رَسُولًا أَنَّ نَفْسِي إِلَيْهِمَا مُشْتَاقَهْ إِنْ تَكُنْ فِي عُمَانَ دَارِي فَإِنِّي غَالِبِيٌّ خَرَجْتُ مِنْ غَيْرِ فَاقَهْ رُبَّ كَأْسٍ هَرَقْتَ يَا ابْنَ لُؤَيٍّ حَذَرَ الْمَوْتِ لَمْ تَكُنْ مُهْرَاقَهْ رُمْتَ دَفْعَ الْحُتُوفِ يَا ابْنَ لُؤَيٍّ مَا لِمَنْ رَامَ ذَاكَ بِالْحَتْفِ طَاقَهْ وَخُرُوسَ السُّرَى تَرَكْتَ رَذِيًّا بَعْدَ جِدٍّ وَجِدَّةٍ وَرَشَاقَهْ وَذَكَرَ السُّهَيْلِيُّ عَنْ بَعْضِهِمْ أَنَّهُ لَمْ يُعْقِبْ، وَقَالَ الزُّبَيْرُ: وَلَدَ سَامَةُ بْنُ لُؤَيٍّ غَالِبًا وَالنَّبِيتَ وَالْحَارِثَ، قَالُوا: وَكَانَتْ لَهُ ذُرِّيَّةٌ بِالْعِرَاقِ يُبْغِضُونَ عَلِيًّا، وَمِنْهُمْ عَلِيُّ بْنُ الْجَعْدِ كَانَ يَشْتُمُ أَبَاهُ لِكَوْنِهِ سَمَّاهُ عَلِيًّا، وَمِنْ بَنِي سَامَةَ بْنِ لُؤَيٍّ مُحَمَّدُ بْنُ عَرْعَرَةَ بْنِ الْيَزِيدَ شَيْخُ الْبُخَارِيِّ. وَقَالَ ابْنُ إِسْحَاقَ: وَأَمَّا عَوْفُ بْنُ لُؤَيٍّ فَإِنَّهُ خَرَجَ - فِيمَا يَزْعُمُونَ - فِي رَكْبٍ مِنْ قُرَيْشٍ حَتَّى إِذَا كَانَ بِأَرْضِ غَطَفَانَ بْنِ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ أُبْطِئَ بِهِ فَانْطَلَقَ مَنْ كَانَ مَعَهُ مِنْ قَوْمِهِ فَأَتَاهُ ثَعْلَبَةُ بْنُ سَعْدٍ وَهُوَ أَخُوهُ فِي نَسَبِ بَنِي ذُبْيَانَ فَحَبَسَهُ وَزَوَّجَهُ وَالْتَاطَهُ وَآخَاهُ فَشَاعَ نَسَبُهُ فِي ذُبْيَانَ وَثَعْلَبَةَ فِيمَا يَزْعُمُونَ. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ أَوْ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ الْحُصَيْنِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: لَوْ كُنْتُ مُدَّعِيًا حَيًّا مِنَ الْعَرَبِ أَوْ مُلْحِقَهُمْ بِنَا لَادَّعَيْتُ بَنِي مُرَّةَ بْنِ عَوْفٍ إِنَّا لَنَعْرِفُ فِيهِمُ الْأَشْبَاهَ مَعَ مَا نَعْرِفُ مِنْ مَوْقِعِ ذَلِكَ الرَّجُلِ حَيْثُ وَقَعَ يَعْنِي عَوْفَ بْنَ لُؤَيٍّ. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي مَنْ لَا أَتَّهِمُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ لِرِجَالٍ مِنْهُمْ مِنْ بَنِي مُرَّةَ: إِنْ شِئْتُمْ أَنْ تَرْجِعُوا إِلَى نَسَبِكُمْ فَارْجِعُوا إِلَيْهِ. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ الْقَوْمُ أَشْرَافًا فِي غَطَفَانَ هُمْ سَادَتُهُمْ، وَقَادَتُهُمْ قَوْمٌ لَهُمْ صِيتٌ فِي غَطَفَانَ وَقَيْسٍ كُلِّهَا فَأَقَامُوا عَلَى نَسَبِهِمْ، قَالَ: وَكَانُوا يَقُولُونَ إِذَا ذُكِرَ لَهُمْ نَسَبُهُمْ: مَا نُنْكِرُهُ وَمَا نَجْحَدُهُ، وَإِنَّهُ لَأَحَبُّ النَّسَبِ إِلَيْنَا، ثُمَّ ذَكَرَ أَشْعَارَهُمْ فِي انْتِمَائِهِمْ إِلَى لُؤَيٍّ. أولاد كعب بن لؤي قَالَ ابْنُ إِسْحَاقَ: فَوَلَدَ كَعْبُ بْنُ لُؤَيٍّ ثَلَاثَةً ; مُرَّةَ وَعَدِيًّا وَهُصَيْصًا، وَوَلَدَ مُرَّةُ ثَلَاثَةً أَيْضًا; كِلَابَ بْنَ مُرَّةَ وَتَيْمَ بْنَ مُرَّةَ وَيَقَظَةَ بْنَ مُرَّةَ، مِنْ أُمَّهَاتٍ ثَلَاثٍ قَالَ: وَوَلَدَ كِلَابٌ رَجُلَيْنِ قُصَيَّ بْنَ كِلَابٍ وَزُهْرَةَ بْنَ كِلَابٍ، وَأُمُّهُمَا فَاطِمَةُ بِنْتُ سَعْدِ بْنِ سَيَلٍ أَحَدِ الْجَدَرَةِ مِنْ جُعْثُمَةَ الْأَسَدِ مِنَ الْيَمَنِ حُلَفَاءِ بَنِي الدُّئِلِ بْنِ بَكْرِ بْنِ عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَفِي أَبِيهَا يَقُولُ الشَّاعِرُ مَا نَرَى فِي النَّاسِ شَخْصًا وَاحِدًا مَنْ عَلِمْنَاهُ كَسَعْدِ بْنِ سَيَلْ فَارِسًا أَضْبَطَ فِيهِ عُسْرَةٌ وَإِذَا مَا وَاقَفَ الْقِرْنَ نَزَلْ فَارِسًا يَسْتَدْرِجُ الْخَيْلَ كَمَا اسْتَدْرَجَ الْحُرُّ الْقَطَامِيُّ الْحَجَلْ قَالَ السُّهَيْلِيُّ: سَيَلُ اسْمُهُ خَيْرُ بْنُ حَمَالَةَ، وَهُوَ أَوَّلُ مَنْ طُلِيَتْ لَهُ السُّيُوفُ بِالذَّهَبِ وَالْفِضَّةِ. قَالَ ابْنُ إِسْحَاقَ: وَإِنَّمَا سُمُّوا الْجَدَرَةَ ; لِأَنَّ عَامِرَ بْنَ عَمْرِو بْنِ خُزَيْمَةَ بْنِ جُعْثُمَةَ تَزَوَّجَ بِنْتَ الْحَارِثِ بْنِ مُضَاضٍ الْجُرْهُمِيِّ، وَكَانَتْ جُرْهُمٌ إِذْ ذَاكَ وُلَاةَ الْبَيْتِ فَبَنَى لِلْكَعْبَةِ جِدَارًا فَسُمِّيَ عَامِرٌ بِذَلِكَ الْجَادِرُ فَقِيلَ لِوَلَدِهِ: الْجَدَرَةُ لِذَلِكَ.
Translation
✧ Discussion of Quraysh in Genealogy, Derivation, and Merit; They Are the Children of al-Naḍr b. Kinānah Ibn Isḥāq said: The mother of al-Naḍr was Barrah bt. Murr b. Udd b. Ṭābikhah, and the rest of his sons were by another woman. Ibn Hishām disagreed with him, making Barrah bt. Murr the mother of al-Naḍr, Mālik, and Milkān, and the mother of ʿAbd Manāh was Hālah bt. Suwayd b. al-Ghiṭrīf, of Azd Shanūʾah. Ibn Hishām said: al-Naḍr is Quraysh; whoever is of his progeny is Qurayshī, and whoever is not of his progeny is not Qurayshī. He also said: It is said that Fihr b. Mālik is Quraysh; whoever is of his progeny is Qurayshī, and whoever is not of his progeny is not Qurayshī. These two statements have been reported by more than one of the imams of genealogy, such as Shaykh Abū ʿUmar b. ʿAbd al-Barr, al-Zubayr b. Bakkār, Muṣʿab, and others. Abū ʿUbayd and Ibn ʿAbd al-Barr said: The view held by the majority is that he is al-Naḍr b. Kinānah, based on the ḥadīth of al-Ashʿath b. Qays. I say: That is the view explicitly stated by Hishām b. Muḥammad b. al-Sāʾib al-Kalbī and Abū ʿUbaydah Maʿmar b. al-Muthannā, and it is the main position of the school of al-Shāfiʿī ؓ. Then Abū ʿUmar preferred that he is Fihr b. Mālik, arguing that there is no one today who traces his lineage to Quraysh except that his lineage goes back to Fihr b. Mālik. He then reported preference for this statement from al-Zubayr b. Bakkār, Muṣʿab al-Zubayrī, and ʿAlī b. Kaysān. He said: To them is the reference in this matter. Al-Zubayr b. Bakkār said: The lineage of Quraysh branched out from Fihr b. Mālik. The genealogists of Quraysh and others have unanimously agreed that Quraysh branched out only from Fihr b. Mālik. The view of the genealogists of Quraysh whom I met is that the progeny of Fihr b. Mālik are Qurayshī, and that whoever passes beyond Fihr b. Mālik in his lineage is not of Quraysh. He then supported this statement strongly and defended it by saying that they and their like are most knowledgeable of the lineages of their people and most retentive of their noble deeds. Al-Bukhārī narrated from the ḥadīth of Kulayb b. Wāʾil, who said: I said to the stepdaughter of the Prophet ﷺ—meaning Zaynab, in a ḥadīth he mentioned—: Tell me about the Prophet ﷺ, was he from Muḍar? She said: From whom would he be but from Muḍar? From the Banū al-Naḍr b. Kinānah. Al-Ṭabarānī said: Ibrāhīm b. Nāʾilah al-Aṣbahānī narrated to us; Ismāʿīl b. ʿAmr al-Bajalī narrated to us; al-Ḥasan b. Ṣāliḥ narrated to us, from his father, from al-Jufshīsh al-Kindī, who said: A group from Kindah came to the Messenger of Allah ﷺ and said, “You are from us,” and they claimed him. He said: “We do not follow our mother, and we do not disavow our father. We are the children of al-Naḍr b. Kinānah.” Imam Abū ʿUthmān Saʿīd b. Yaḥyā b. Saʿīd said: My father narrated to us; al-Kalbī narrated to us, from Abū Ṣāliḥ, from Ibn ʿAbbās, who said: A man from Kindah called al-Jufshīsh came to the Prophet ﷺ and said: “O Messenger of Allah, we claim that ʿAbd Manāf is from us.” He turned away from him. Then he repeated the like of that, and he turned away from him again. Then he repeated the like of that, and the Prophet ﷺ said: “We are the Banū al-Naḍr b. Kinānah. We do not follow our mother, and we do not disavow our father.” Al-Ashʿath said: “Would that you had remained silent from the first time!” Thus he nullified their claim on the tongue of his Prophet ﷺ. This is also peculiar from this angle, and al-Kalbī is weak. And Allah knows best. Imam Aḥmad said: Bahz and ʿAffān narrated to us; they said: Ḥammād b. Salamah narrated to us; he said: ʿAqīl b. Abī Ṭalḥah narrated to me—and ʿAffān said: ʿAqīl b. Ṭalḥah al-Sulamī—from Muslim b. al-Hayṣam, from al-Ashʿath b. Qays, that he said: I came to the Messenger of Allah ﷺ in the delegation of Kindah—ʿAffān said: they did not consider me the best of them—and I said: “O Messenger of Allah, we claim that you are from us.” He said: The Messenger of Allah ﷺ said: “We are the Banū al-Naḍr b. Kinānah. We do not follow our mother, and we do not disavow our father.” Al-Ashʿath b. Qays said: By Allah, I will not hear anyone deny that Quraysh is from al-Naḍr b. Kinānah except that I will flog him the prescribed punishment. Ibn Mājah narrated it likewise through several routes from Ḥammād b. Salamah. This is a good, strong chain, and it is decisive in this matter, so no attention should be paid to the statement of whoever contradicts it. And Allah knows best. Jarīr b. ʿAṭiyyah al-Tamīmī said, praising Hishām b. ʿAbd al-Malik b. Marwān: The mother who gave birth to Quraysh is neither base of root nor barren. No stallion is nobler than your father, nor any maternal uncle more generous than Tamīm. Ibn Hishām said: He means the mother of al-Naḍr b. Kinānah, who is Barrah bt. Murr, the sister of Tamīm b. Murr. Derivation of Quraysh As for the derivation of Quraysh, it is said: from taqarrush, which is gathering after dispersal. That was in the time of Quṣayy b. Kilāb, for they had been dispersed and he gathered them in the sacred precinct, as will be explained. Ḥudhāfah b. Ghānim al-ʿAdawī said: Your father Quṣayy was called Mujammiʿ; through him Allah gathered the tribes of Fihr. Some said: Quṣayy was called Quraysh. It is said: from gathering. Taqarrush means gathering, as Abū Khaldah al-Yashkurī said: Brothers who gathered sins against us in times of ours, both recent and old. It is also said: Quraysh was named from taqarrush, meaning earning and trade. Ibn Hishām, may Allah have mercy on him, reported that. Al-Jawharī said: al-qirsh is earning and gathering; qarasha yaqrishu. Al-Farrāʾ said: From that Quraysh was named, and it is a tribe. Their father is al-Naḍr b. Kinānah, so everyone of his progeny is Qurayshī, to the exclusion of the progeny of Kinānah and above. It is also said: from searching. Hishām b. al-Kalbī said: al-Naḍr b. Kinānah was named Quraysh because he used to search out the need and want of the people and fulfill it with his own wealth. Taqarrush is searching. His sons used to search out the people of the pilgrimage season for needs and supply them with what would bring them to their lands, so they were called Quraysh from that action of theirs and their searching. Al-Ḥārith b. Ḥillizah said, explaining that taqarrush is searching: O you who speaks, searching about us before ʿAmr, will he have any forbearance left? Al-Zubayr b. Bakkār reported that. It is also said: Quraysh is the diminutive of qirsh, which is a creature in the sea. One poet said: Quraysh is that which dwells in the sea; by it Quraysh was named Quraysh. Al-Bayhaqī said: Abū Naṣr b. Qatādah informed us; Abū al-Ḥasan ʿAlī b. ʿĪsā al-Mālīnī narrated to us; Muḥammad b. al-Ḥasan b. al-Khalīl al-Nasawī narrated to us that Abū Kurayb narrated to them; Wakīʿ b. al-Jarrāḥ narrated to us, from Hishām b. ʿUrwah, from his father, from Abū Rukānah al-ʿĀmirī, that Muʿāwiyah said to Ibn ʿAbbās: Why was Quraysh named Quraysh? He said: For a creature that is in the sea, the greatest of its creatures. It is called al-qirsh. It does not pass by anything, whether foul or fat, except that it eats it. He said: Recite me something about that. He recited the poem of al-Jumaḥī when he said: Quraysh is that which dwells in the sea; by it Quraysh was named Quraysh. It eats the foul and the fat and leaves no feather to any winged one. So in the lands are the people of Quraysh; they devour the lands with a swift devouring. And at the end of time they will have a prophet who will bring much killing among them and scratching. It is also said: They were named after Quraysh b. al-Ḥārith b. Yakhlud b. al-Naḍr b. Kinānah. He was the guide of the Banū al-Naḍr and the keeper of their provisions. The Arabs used to say, “The caravan of Quraysh has come.” They said: Ibn Badr b. Quraysh is the one who dug the well named after him, at which the great battle of the Day of Furqān took place, the day the two hosts met. And Allah knows best. In attribution to Quraysh, one says Quarashī and Qurayshī. Al-Jawharī said: That latter is the analogical form. The poet said: Every Qurayshī has awe upon him, swift to answer the caller of generosity and nobility. He said: If you mean by Quraysh the living tribe, you make it fully declinable; if you mean the tribe as a group, you make it indeclinable. The poet said of leaving it indeclinable: Quraysh sufficed for the grave difficulties and led it. Muslim narrated in his Ṣaḥīḥ from the ḥadīth of Abū ʿUmar and al-Awzāʿī, who said: Shaddād Abū ʿAmmār narrated to me; Wāthilah b. al-Asqaʿ narrated to me, who said: The Messenger of Allah ﷺ said: “Allah chose Kinānah from the progeny of Ismāʿīl, and chose Quraysh from Kinānah, and chose from Quraysh the Banū Hāshim, and chose me from the Banū Hāshim.” Abū ʿUmar b. ʿAbd al-Barr said: It is said that the Banū ʿAbd al-Muṭṭalib are the closest family group of the Messenger of Allah ﷺ, the Banū Hāshim are his clan section, the Banū ʿAbd Manāf are his clan, Quraysh are his tribal confederation, the Banū Kinānah are his tribe, and Muḍar is his larger grouping, may the blessings and peace of Allah be upon him continuously until the Day of Judgment. Then Ibn Isḥāq said: Al-Naḍr b. Kinānah begat Mālik and Yakhlud. Ibn Hishām said: and al-Ṣalt. Their mother was all a daughter of Saʿd b. al-Ẓarib al-ʿAdawānī. Kathīr b. ʿAbd al-Raḥmān, who is Kathīr ʿAzzah, one of the Banū Mulayḥ b. ʿAmr of Khuzāʿah, said: Is not my father al-Ṣalt, and are not my brothers, for every white-skinned noble of the Banū al-Naḍr, shining? I saw garments of ʿaṣb with mixed warp among us and among them, and the Ḥaḍramī garment with a belt. If you are not of the Banū al-Naḍr, then leave the green arāk trees at the tails of the valleys. Ibn Hishām said: The Banū Mulayḥ b. ʿAmr are ascribed to al-Ṣalt b. al-Naḍr. Ibn Isḥāq said: Mālik b. al-Naḍr begat Fihr b. Mālik. His mother was Jandalah bt. al-Ḥārith b. Muḍāḍ al-Aṣghar. Fihr begat Ghālib, Muḥārib, al-Ḥārith, and Asad. Their mother was Laylā bt. Saʿd b. Hudhayl b. Mudrikah. Ibn Hishām said: Their full sister was Jandalah bt. Fihr. Ibn Isḥāq said: Ghālib b. Fihr begat Luʾayy b. Ghālib and Taym b. Ghālib, who are those called the Banū al-Adram. Their mother was Salmā bt. ʿAmr al-Khuzāʿī. Ibn Hishām said: and Qays b. Ghālib. His mother was Salmā bt. Kaʿb b. ʿAmr al-Khuzāʿī, and she is the mother of Luʾayy and Taym, the two sons of Ghālib. Ibn Isḥāq said: Luʾayy b. Ghālib begat four men: Kaʿb, ʿĀmir, Sāmah, and ʿAwf. Ibn Hishām said: It is said: and al-Ḥārith, and they are Jusham b. al-Ḥārith among Hizzān of Rabīʿah; and Saʿd b. Luʾayy, and they are Bunānah among Shaybān b. Thaʿlabah, Bunānah being their wet-nurse; and Khuzaymah b. Luʾayy, and they are ʿĀʾidhah among Shaybān b. Thaʿlabah. Then Ibn Isḥāq mentioned the account of Sāmah b. Luʾayy, and that he went out to ʿUmān and resided there. That was because of hatred between him and his brother ʿĀmir. ʿĀmir frightened him, so he fled from him to ʿUmān, and he died there as a stranger. That was because he was pasturing his she-camel when a snake attached itself to her lip, and she fell on her side; then the snake bit Sāmah until it killed him. It is said that he wrote with his finger on the ground: Eye, weep for Sāmah b. Luʾayy; what attached to Sāmah was the clinging thing. I see none like Sāmah b. Luʾayy on the day when they left him, a slain man for his she-camel. Convey to ʿĀmir and Kaʿb a message: that my soul longs for them both. If my abode is in ʿUmān, yet I am a Ghālibī; I went out without need. Many a cup you spilled, O son of Luʾayy, in fear of death, which had not been spilled. You sought to repel the fates, O son of Luʾayy; for one who seeks that there is no power over fate. And the sleepless travelers you left as one cast aside, after earnestness both new and old, and litheness. Al-Suhaylī mentioned from some of them that he left no descendants. Al-Zubayr said: Sāmah b. Luʾayy begat Ghālib, al-Nabīt, and al-Ḥārith. They said: He had descendants in Iraq who hated ʿAlī. Among them was ʿAlī b. al-Jaʿd, who used to revile his father because he had named him ʿAlī. Among the Banū Sāmah b. Luʾayy is Muḥammad b. ʿArʿarah b. al-Yazīd, the shaykh of al-Bukhārī. Ibn Isḥāq said: As for ʿAwf b. Luʾayy, he went out—as they claim—in a band of riders from Quraysh, until when he was in the land of Ghaṭafān b. Saʿd b. Qays b. ʿAylān, he was delayed, and those with him from his people went on. Thaʿlabah b. Saʿd came to him—he was his brother in the lineage of the Banū Dhubyān—and detained him, married him to a wife, adopted him, and made him a brother. Thus his lineage spread among Dhubyān and Thaʿlabah, as they claim. Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr or Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥuṣayn narrated to me that ʿUmar b. al-Khaṭṭāb said: If I were to claim any Arab tribe or attach them to us, I would claim the Banū Murrah b. ʿAwf. We recognize the resemblances among them, along with what we know of the place where that man stopped—meaning ʿAwf b. Luʾayy. Ibn Isḥāq said: One whom I do not suspect narrated to me that ʿUmar b. al-Khaṭṭāb said to some men of theirs from the Banū Murrah: If you wish to return to your lineage, return to it. Ibn Isḥāq said: The people were nobles in Ghaṭafān, their chiefs and leaders, people of renown in all of Ghaṭafān and Qays, so they remained upon their lineage. He said: When their lineage was mentioned to them, they used to say: We do not deny it and we do not disavow it; it is the most beloved lineage to us. Then he mentioned their poems in their attribution to Luʾayy. The Children of Kaʿb b. Luʾayy Ibn Isḥāq said: Kaʿb b. Luʾayy begat three: Murrah, ʿAdī, and Huṣayṣ. Murrah also begat three: Kilāb b. Murrah, Taym b. Murrah, and Yaqaẓah b. Murrah, from three mothers. He said: Kilāb begat two men: Quṣayy b. Kilāb and Zuhrah b. Kilāb. Their mother was Fāṭimah bt. Saʿd b. Sayal, one of the Jadarah of Juʿthumah al-Asad from Yemen, allies of the Banū al-Duʾil b. Bakr b. ʿAbd Manāh b. Kinānah. About her father the poet said: We see not among people any single person whom we know like Saʿd b. Sayal, A horseman, firm-gripping, in whom is hardship; and when he faces the adversary, he dismounts, A horseman who lures the horses as the free falcon lures the sandgrouse. Al-Suhaylī said: Sayal's name was Khayr b. Ḥamālah, and he was the first for whom swords were plated with gold and silver. Ibn Isḥāq said: They were called the Jadarah only because ʿĀmir b. ʿAmr b. Khuzaymah b. Juʿthumah married the daughter of al-Ḥārith b. Muḍāḍ al-Jurhumī. At that time Jurhum were the custodians of the House, so he built a wall for the Kaʿbah, and ʿĀmir was called al-Jādir for that, and his descendants were called al-Jadarah for that reason.
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