Tarikh (al-Tabari) 525
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
[ مَا ذُكِرَ فِي الْقُرْآنِ عَنْ قِصَّةِ الْفِيلِ ، وَشَرْحُ ابْنِ هِشَامٍ لِمُفْرَدَاتِهِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بَعَثَ اللَّهُ تَعَالَى مُحَمَّدًا ﷺ كَانَ مِمَّا يَعُدُّ اللَّهُ عَلَى قُرَيْشٍ مِنْ نِعْمَتِهِ عَلَيْهِمْ وَفَضْلِهِ، مَا رَدَّ عَنْهُمْ مِنْ أَمْرِ الْحَبَشَةِ لِبَقَاءِ أَمْرِهِمْ وَمُدَّتِهِمْ، فَقَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ وَقَالَ: لِإِيلَافِ قُرَيْشٍ إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ أَيْ لِئَلَّا يُغَيِّرَ شَيْئًا مِنْ حَالِهِمْ الَّتِي كَانُوا عَلَيْهَا، لِمَا أَرَادَ اللَّهُ بِهِمْ مِنْ الْخَيْرِ لَوْ قَبِلُوهُ. قَالَ ابْنُ هِشَامٍ: الْأَبَابِيلُ: الْجَمَاعَاتُ، وَلَمْ تَتَكَلَّمْ لَهَا الْعَرَبُ بِوَاحِدِ عَلِمْنَاهُ. وَأَمَّا السِّجِّيلُ، فَأَخْبَرَنِي يُونُسُ النَّحْوِيُّ وَأَبُو عُبَيْدَةَ أَنَّهُ عِنْدَ الْعَرَبِ: الشَّدِيدُ الصُّلْبُ قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: : وَمَسَّهُمْ مَا مَسَّ أَصْحَابَ الْفِيلْ تَرْمِيهِمْ حِجَارَةٌ مِنْ سِجِّيلْ وَلَعِبَتْ طَيْرٌ بِهِمْ أَبَابِيلْ وَهَذِهِ الْأَبْيَاتُ فِي أُرْجُوزَةٍ لَهُ. ذَكَرَ بَعْضُ الْمُفَسِّرِينَ أَنَّهُمَا كَلِمَتَانِ بِالْفَارِسِيَّةِ، جَعَلَتْهُمَا الْعَرَبُ كَلِمَةً وَاحِدَةً، وَإِنَّمَا هُوَ سَنْجٌ وَجَلٌّ يَعْنِي بِالسَّنْجِ: الْحَجَرَ، وَالْجَلُّ: الطِّينَ. يَعْنِي: الْحِجَارَةُ مِنْ هَذَيْنِ الْجِنْسَيْنِ: الْحَجَرِ وَالطِّينِ. وَالْعَصْفُ: وَرَقُ الزَّرْعِ الَّذِي لَمْ يُقَصَّبْ، وَوَاحِدَتُهُ عَصْفَةٌ. قَالَ: وَأَخْبَرَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ أَنَّهُ يُقَالُ لَهُ: الْعُصَافَةُ وَالْعَصِيفَةُ. وَأَنْشَدَنِي لِعَلْقَمَةَ بْنِ عَبَدَةَ أَحَدِ بَنِي رَبِيعَةَ بْنِ مَالِكِ بْنِ زَيْدِ بْنِ مَنَاةَ بْنِ تَمِيمٍ: : تَسْقَى مَذَانِبَ قَدْ مَالَتْ عَصِيفَتُهَا حَدُورُهَا مَنْ أَتَّى الْمَاءَ مَطْمُومُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ الرَّاجِزُ: فَصُيِّرُوا مِثْلَ كَعَصْفِ مَأْكُولِ قَالَ ابْنُ هِشَامٍ: وَلِهَذَا الْبَيْتِ تَفْسِيرٌ فِي النَّحْوِ. وَإِيلَافُ قُرَيْشٍ: إيلَافُهُمْ الْخُرُوجَ إلَى الشَّامِ فِي تِجَارَتِهِمْ، وَكَانَتْ لَهُمْ خَرْجَتَانِ: خَرْجَةٌ فِي الشِّتَاءِ وَخَرْجَةٌ فِي الصَّيْفِ. أَخْبَرَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ، أَنَّ الْعَرَبَ تَقُولُ: أَلِفْتُ الشَّيْءَ إلْفًا، وَآلَفْتُهُ إيلَافًا، فِي مَعْنًى وَاحِدٍ وَأَنْشَدَنِي لِذِي الرُّمَّةِ: مِنْ الْمُؤْلِفَاتِ الرُّمْلَ أَدْمَاءُ حُرَّةٌ شُعَاعُ الضُّ حَى فِي لَوْنِهَا يَتَوَضَّحُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ مَطْرُودُ بْنُ كَعْبٍ الْخُزَاعِيُّ: الْمُنْعِمِينَ إذَا النُّجُومُ تَغَيَّرَتْ وَالظَّاعِنِينَ لِرِحْلَةِ الْإِيلَافِ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعهَا إنْ شَاءَ اللَّهُ تَعَالَى. وَالْإِيلَافُ أَيْضًا: أَنْ يَكُونَ لِلْإِنْسَانِ أَلْفٌ مِنْ الْإِبِلِ، أَوْ الْبَقَرِ، أَوْ الْغَنَمِ، أَوْ غَيْرِ ذَلِكَ. يُقَالُ: آلَفَ فُلَانٌ إيلَافًا. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ، أَحَدُ بَنِي أَسْدِ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ: : بِعَامٍ يَقُولُ لَهُ الْمُؤْلِفُونَ هَذَا الْمُعِيمُ لَنَا الْمُرْجِلُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالْإِيلَافُ أَيْضًا: أَنْ يَصِيرَ الْقَوْمُ أَلْفًا، يُقَالُ آلَفَ الْقَوْمُ إيلَافًا قَالَ الْكُمَيْتُ بْنُ زَيْدٍ: : وَآلُ مُزَيقياء غَدَاةَ لَاقَوْا بَنِي سَعْدِ بْنِ ضَبَّةَ مُؤْلِفِينَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالْإِيلَافُ أَيْضًا: أَنْ تُؤَلِّفَ الشَّيْءَ إلَى الشَّيْءِ فَيَأْلَفُهُ وَيَلْزَمُهُ، يُقَالُ: آلَفْتُهُ إيَّاهُ إيلَافًا. وَالْإِيلَافُ أَيْضًا: أَنْ تَصِيرَ مَا دُونَ الْأَلْفِ أَلْفًا، يُقَالُ: آلَفْتُهُ إيلَافًا.
Translation
✧ [WHAT IS MENTIONED IN THE QURʾĀN ABOUT THE STORY OF THE ELEPHANT, AND IBN HISHĀM'S EXPLANATION OF ITS VOCABULARY] Ibn Isḥāq said: When God Most High sent Muḥammad ﷺ, among the favors and bounties of God that He enumerated upon Quraysh was His repelling from them the affair of the Abyssinians, so that their affairs and their appointed term might endure. God, Blessed and Exalted, said: "Have you not seen how your Lord dealt with the companions of the elephant? Did He not make their plot go astray? And He sent against them birds in flocks, pelting them with stones of baked clay, and made them like devoured stubble." And He said: "For the security of Quraysh—their security for the journey of winter and summer—so let them worship the Lord of this House, who fed them against hunger and made them safe from fear." That is, lest He change anything of the condition they were in, because of the good God willed for them, had they accepted it. Ibn Hishām said: Al-abābīl means "groups," and the Arabs did not speak of a singular for it that we know of. As for al-sijjīl, Yūnus al-Naḥwī and Abū ʿUbaydah informed me that among the Arabs it means "the hard, solid one." Ruʾbah b. al-ʿAjjāj said: : And there touched them what touched the companions of the elephant; / stones of sijjīl pelting them, / and birds played with them in flocks. These verses are in a rajaz poem of his. Some exegetes have mentioned that the two are Persian words which the Arabs made into a single word: it is only sang and gil—by sang meaning "stone," and gil meaning "clay." That is, the stones are of these two kinds: stone and clay. Al-ʿaṣf means the leaves of crops that have not yet formed stalks, and its singular is ʿaṣfah. He said: Abū ʿUbaydah al-Naḥwī informed me that it is also called al-ʿuṣāfah and al-ʿaṣīfah. He recited to me from ʿAlqamah b. ʿAbadah, one of the Banū Rabīʿah b. Mālik b. Zayd b. Manāh b. Tamīm: : It is watered by channels whose leaves have bent; / their slopes from the one who came to the water are filled in. This verse is in a poem of his. And the rajaz poet said: So they were made like devoured stubble. Ibn Hishām said: This verse has an explanation in grammar. And the īlāf of Quraysh: their īlāf of the journey to Syria in their trade. They had two journeys: a journey in winter and a journey in summer. Abū Zayd al-Anṣārī informed me that the Arabs say: aliftu al-shayʾ ilfan, and ālaftuhu īlāfan, in one and the same meaning. He recited to me from Dhū al-Rummah: Of those that bring together the sand—an ʾadmāʾ, a free one; the radiance of the forenoon in her color becomes clear. This verse is in a poem of his. And Maṭrūd b. Kaʿb al-Khuzāʿī said: Those who bestow benefits when the stars change, / and those who set out on the journey of īlāf. This verse is among verses of his which I shall mention in their proper place, if God Most High wills. Al-īlāf also means: for a man to possess a thousand camels, or cattle, or sheep, or other than that. It is said: ālafa so-and-so īlāfan. Al-Kumayt b. Zayd, one of the Banū Asad b. Khuzaymah b. Mudrikah b. Ilyās b. Muḍar b. Nizār b. Maʿadd, said: : In a year of which the muʾlifūn say: / "This is the plentiful one for us, the one who renders rich." This verse is in a poem of his. Al-īlāf also means: for a people to become a thousand. It is said: ālafa al-qawm īlāfan. Al-Kumayt b. Zayd said: : And the family of Muzayqiyāʾ on the morning they met / Banū Saʿd b. Ḍabbah were muʾlifīn. This verse is in a poem of his. Al-īlāf also means: for you to join a thing to another thing, so it becomes attached to it and clings to it. It is said: ālaftuhu iyyāhu īlāfan. And al-īlāf also means: for what is below a thousand to become a thousand. It is said: ālaftuhu īlāfan.
Grades by grader
No grade is recorded for this wording.