Tarikh (al-Tabari) 493
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
[ انْصِرَافُ تُبَّانَ عَنْ إهْلَاكِ الْمَدِينَةِ، وَشِعْرُ خَالِدٍ فِي ذَلِكَ ] فَبَيْنَا تُبَّعٌ عَلَى ذَلِكَ مِنْ قِتَالِهِمْ، إذْ جَاءَهُ حَبْرَانِ مِنْ أَحْبَارِ الْيَهُودِ مِنْ بَنِي قُرَيْظَةَ - وَقُرَيْظَةُ وَالنَّضِيرُ وَالنَّجَّامُ وَعَمْرٌو، وَهُوَ هَدَلُ، بَنُو الْخَزْرَجِ بْنِ الصَّرِيحِ بْنِ التَّوْءَمَانِ بْنِ السِّبْطِ بْنِ الْيَسَعَ بْنِ سَعْدِ بْنِ لَاوِيِّ بْنِ خَيْرِ بْنِ النَّجَّامِ بْنِ تَنْحُومَ بْنِ عَازَرِ بْنِ عُزْرَى بْنِ هَارُونَ بْنِ عِمْرَانَ بْنِ يَصْهَرَ بْنِ قَاهِثِ ابْنِ لَاوَى بْنِ يَعْقُوبَ، وَهُوَ إسْرَائِيلُ بْنُ إسْحَاقَ بْنِ إبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ، صَلَّى اللَّهُ عَلَيْهِمْ - عَالِمَانِ رَاسِخَانِ فِي الْعِلْمِ حِينَ سَمِعَا بِمَا يُرِيدُ مِنْ إهْلَاكِ الْمَدِينَةِ وَأَهْلِهَا. فَقَالَا لَهُ: أَيُّهَا الْمَلِكُ، لَا تَفْعَلْ فَإِنَّكَ إنْ أَبَيْتَ إلَّا مَا تُرِيدُ حِيلَ بَيْنَكَ وَبَيْنَهَا وَلَمْ نَأْمَنْ عَلَيْكَ عَاجِلَ الْعُقُوبَةِ، فَقَالَ لَهُمَا: وَلِمَ ذَلِكَ ؟ فَقَالَا: هِيَ مُهَاجَرُ نَبِيٍّ يَخْرُجُ مِنْ هَذَا الْحَرَمِ مِنْ قُرَيْشٍ فِي آخِرِ الزَّمَانِ، تَكُونُ دَارَهُ وَقَرَارَهُ، فَتَنَاهَى عَنْ ذَلِكَ. وَرَأَى أَنَّ لَهُمَا عِلْمًا، وَأَعْجَبَهُ مَا سَمِعَ مِنْهُمَا، فَانْصَرَفَ عَنْ الْمَدِينَةِ - وَاتَّبَعَهُمَا عَلَى دِينِهِمَا. فَقَالَ خَالِدُ بْنُ عَبْدِ الْعُزَّى بْنِ غَزِيَّةَ بْنِ عَمْرِو ( ابْنِ عَبْدِ ) بْنِ عَوْفِ بْنِ غُنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ يَفْخَرُ بِعَمْرِو بْنِ طَلَّةَ: أَصَحَّا أَمْ قَدْ نَهَى ذُكَرَهْ أَمْ قَضَى مِنْ لَذَّةٍ وَطَرَهْ أَمْ تَذَكَّرْتَ الشَّبَابَ وَمَا ذِكْرُكَ الشَّبَابَ أَوْ عُصُرَهْ إنَّهَا حَرْبٌ رَبَاعِيَةٌ مِثْلُهَا أَتَى الْفَتَى عِبَرَهْ فَاسْأَلَا عِمْرَانَ أَوْ أَسَدًا إذْ أَتَتْ عَدْوًا مَعَ الزُّهَرَهْ فَيْلَقٌ فِيهَا أَبُو كَرِبٍ سُبَّغٌ أَبْدَانُهَا ذَفِرَهْ ثُمَّ قَالُوا: مَنْ نَؤُمُّ بِهَا أَبَنِي عَوْفٍ أَمْ النَّجَرَهْ بَلْ بَنِي النَّجَّارِ إنَّ لَنَا فِيهِمْ قَتْلَى وَإِنَّ تِرَهْ فَتَلَقَّتْهُمْ مُسَايِفَةٌ مُدُّهَا كَالغَبْيَةِ النَّثِرَهْ فِيهِمْ عَمْرُو بْنُ طَلَّةَ مَلَّى الْإِلَهُ قَوْمَهُ عُمُرَهْ سَيْدٌ سَامِي الْمُلُوكِ وَمَنْ رَامَ عَمْرًا لَا يَكُنْ قَدَرَهْ وَهَذَا الْحَيُّ مِنْ الْأَنْصَارِ يَزْعُمُونَ أَنَّهُ إنَّمَا كَانَ حَنَقُ تُبَّعٍ عَلَى هَذَا الْحَيِّ مِنْ يَهُودَ الَّذِينَ كَانُوا بَيْنَ أَظْهُرِهِمْ، وَإِنَّمَا أَرَادَ هَلَاكَهُمْ فَمَنَعُوهُمْ مِنْهُ، حَتَّى انْصَرَفَ عَنْهُمْ، وَلِذَلِكَ قَالَ فِي شِعْرِهِ: حَنَقًا عَلَى سَبْطَيْنِ حَلَّا يَثْرِبَا أَوْلَى لَهُمْ بِعِقَابِ يَوْمٍ مُفْسِدِ قَالَ ابْنُ هِشَامٍ: الشِّعْرُ الَّذِي فِي هَذَا الْبَيْتِ مَصْنُوعٌ، فَذَلِكَ الَّذِي مَنَعَنَا مِنْ إثْبَاتِهِ.
Translation
✧ [The turning back of Tubbān from destroying the city, and Khālid's poetry about that] While Tubbaʿ was thus engaged in fighting them, there came to him two rabbis from among the Jewish scholars of Banū Qurayẓah — Qurayẓah, al-Naḍīr, al-Najjām, and ʿAmr, who is Hadal, being the sons of al-Khazraj b. al-Ṣarīḥ b. al-Tawʾamān b. al-Sibṭ b. al-Yasaʿ b. Saʿd b. Lāwī b. Khayr b. al-Najjām b. Tanḥūm b. ʿĀzar b. ʿUzrā b. Hārūn b. ʿImrān b. Yaṣhar b. Qāhith b. Lāwā b. Yaʿqūb, who is Isrāʾīl b. Isḥāq b. Ibrāhīm, the Friend of the Merciful, may God bless them — two scholars deeply rooted in knowledge, when they heard what he intended of destroying the city and its people. They said to him: O king, do not do it, for if you insist on what you intend, you will be prevented from reaching it, and we cannot guarantee you against swift punishment. He said to them: And why is that? They said: It is the future emigration place of a prophet who will come forth from this sacred precinct of Quraysh at the end of time; it will be his home and place of settlement. So he desisted from that. He perceived that they possessed knowledge, and what he heard from them pleased him, so he turned away from the city and followed them in their religion. Then Khālid b. ʿAbd al-ʿUzzā b. Ghaziyya b. ʿAmr (b. ʿAbd) b. ʿAwf b. Ghunm b. Mālik b. al-Najjār said, boasting of ʿAmr b. Ṭalla: Has she recovered, or has remembrance forbidden him, or has he fulfilled his desire from some pleasure? Or do you remember youth and what has passed of its time? Your remembrance of youth is but its bygone age. Truly it is a war of long standing, the like of which brought lessons to the young man. Ask ʿImrān or Asad when the host came as enemies with al-Zuhara: A legion in which was Abū Karib, their bodies full-grown and rank. Then they said: Whom shall we attack with it, the Banū ʿAwf or al-Najara? Rather the Banū al-Najjār, for we have among them slain men and a blood-debt. They met them in close combat, its tide like a scattered rain-cloud. Among them was ʿAmr b. Ṭalla — may God grant his people long life. A lord exalted above kings, and whoever sought to rival ʿAmr was not his equal. This clan of the Anṣār assert that Tubbaʿ's wrath was only against this clan of Jews who were living among them, and that he intended their destruction, but they prevented him from it until he turned away from them. And for that reason he said in his poetry: In anger against two tribes who dwelt in Yathrib — better for them had they faced the punishment of a day of corruption. Ibn Hishām said: The poetry in this verse is fabricated, and that is what prevented us from recording it.
Grades by grader
No grade is recorded for this wording.