Tarikh (al-Tabari) 536
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
قِصَّةُ السَّاطِرُونَ صَاحِبِ الْحَضْرِ وَقَدْ ذَكَرَ قِصَّتَهُ هَاهُنَا عَبْدُ الْمَلِكِ بْنُ هِشَامٍ لِأَجْلِ مَا قَالَهُ بَعْضُ عُلَمَاءِ النَّسَبِ أَنَّ النُّعْمَانَ بْنَ الْمُنْذِرِ الَّذِي تَقَدَّمَ ذِكْرُهُ فِي وُرُودِ سَيْفِ بْنِ ذِي يَزَنَ عَلَيْهِ، وَسُؤَالِهِ فِي مُسَاعَدَتِهِ فِي رَدِّ مُلْكِ الْيَمَنِ إِلَيْهِ أَنَّهُ مِنْ سُلَالَةِ السَّاطِرُونَ صَاحِبِ الْحَضْرِ وَقَدْ قَدَّمْنَا عَنِ ابْنِ إِسْحَاقَ أَنَّ النُّعْمَانَ بْنَ الْمُنْذِرِ مِنْ ذُرِّيَّةِ رَبِيعَةَ بْنِ نَصْرٍ، وَأَنَّهُ رُوِيَ عَنْ جُبَيْرِ بْنِ مُطْعِمٍ أَنَّهُ مِنْ أَشْلَاءِ قُنُصِ بْنِ مَعَدِّ بْنِ عَدْنَانَ فَهَذِهِ ثَلَاثَةُ أَقْوَالٍ فِي نَسَبِهِ. فَاسْتَطْرَدَ ابْنُ هِشَامٍ فِي ذِكْرِ صَاحِبِ الْحَضْرِ، وَالْحَضْرُ حِصْنٌ عَظِيمٌ بَنَاهُ هَذَا الْمَلِكُ وَهُوَ السَّاطِرُونَ عَلَى حَافَّةِ الْفُرَاتِ وَهُوَ مُنِيفٌ مُرْتَفِعُ الْبِنَاءِ، وَاسِعُ الرَّحْبَةِ وَالْفِنَاءِ دَوْرُهُ بِقَدْرِ مَدِينَةٍ عَظِيمَةٍ وَهُوَ فِي غَايَةِ الْإِحْكَامِ وَالْبَهَاءِ وَالْحُسْنِ وَالسَّنَاءِ، وَإِلَيْهِ يُجْبَى مَا حَوْلَهُ مِنَ الْأَقْطَارِ وَالْأَرْجَاءِ، وَاسْمُ السَّاطِرُونَ: الضَّيْزَنُ بْنُ مُعَاوِيَةَ بْنِ عُبَيْدِ بْنِ أَجْرَمَ مِنْ بَنِي سَلِيحِ بْنِ حُلْوَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ. كَذَا نَسَبَهُ ابْنُ الْكَلْبِيِّ، وَقَالَ غَيْرُهُ: كَانَ مِنَ الْجَرَامِقَةِ وَكَانَ أَحَدَ مُلُوكِ الطَّوَائِفِ وَكَانَ يَقْدُمُهُمْ إِذَا اجْتَمَعُوا لِحَرْبِ عَدُوٍّ مِنْ غَيْرِهِمْ وَكَانَ حِصْنُهُ بَيْنَ دِجْلَةَ وَالْفُرَاتِ. قَالَ ابْنُ هِشَامٍ: وَكَانَ كِسْرَى سَابُورَ ذُو الْأَكْتَافِ غَزَا السَّاطِرُونَ مَلِكَ الْحَضْرِ، وَقَالَ غَيْرُ ابْنِ هِشَامٍ: إِنَّمَا الَّذِي غَزَا صَاحِبَ الْحَضْرِ ; سَابُورُ بْنُ أَزْدَشَيْرِ بْنِ بَابِكَ أَوَّلُ مُلُوكِ بَنِي سَاسَانَ أَذَلَّ مُلُوكَ الطَّوَائِفِ وَرَدَّ الْمُلْكَ إِلَى الْأَكَاسِرَةِ، وَأَمَّا سَابُورُ ذُو الْأَكْتَافِ بْنُ هُرْمُزَ فَبَعْدَ ذَلِكَ بِدَهْرٍ طَوِيلٍ. وَاللَّهُ أَعْلَمُ. ذَكَرَهُ السُّهَيْلِيُّ. قَالَ ابْنُ هِشَامٍ: فَحَصَرَهُ سَنَتَيْنِ. وَقَالَ غَيْرُهُ: أَرْبَعَ سِنِينَ ; وَذَلِكَ لِأَنَّهُ كَانَ أَغَارَ عَلَى بِلَادِ سَابُورَ فِي غَيْبَتِهِ بِأَرْضِ الْعِرَاقِ فَأَشْرَفَتْ بِنْتُ السَّاطِرُونَ - وَكَانَ اسْمُهَا: النَّضِيرَةَ - فَنَظَرَتْ إِلَى سَابُورَ وَعَلَيْهِ ثِيَابُ دِيبَاجٍ، وَعَلَى رَأْسِهِ تَاجٌ مِنْ ذَهَبٍ مُكَلَّلٌ بِالزَّبَرْجَدِ وَالْيَاقُوتِ وَاللُّؤْلُؤِ وَكَانَ جَمِيلًا فَدَسَّتْ إِلَيْهِ: أَتَتَزَوَّجُنِي إِنْ فَتَحْتُ لَكَ بَابَ الْحَضْرِ ؟ فَقَالَ: نَعَمْ فَلَمَّا أَمْسَى سَاطِرُونَ شَرِبَ حَتَّى سَكِرَ وَكَانَ لَا يَبِيتُ إِلَّا سَكْرَانَ فَأَخَذَتْ مَفَاتِيحَ بَابِ الْحَضْرِ مِنْ تَحْتِ رَأْسِهِ، وَبَعَثَتْ بِهَا مَعَ مَوْلًى لَهَا فَفَتَحَ الْبَابَ، وَيُقَالَ: بَلْ دَلَّتْهُمْ عَلَى نَهْرٍ يَدْخُلُ مِنْهُ الْمَاءُ مُتَّسِعٍ فَوَلَجُوا مِنْهُ إِلَى الْحَضْرِ، وَيُقَالَ: بَلْ دَلَّتْهُمْ عَلَى طِلَّسْمٍ كَانَ فِي الْحَضْرِ وَكَانَ فِي عِلْمِهِمْ أَنَّهُ لَا يُفْتَحُ حَتَّى تُؤْخَذَ حَمَامَةٌ وَرْقَاءُ، وَتُخَضَّبُ رِجْلَاهَا بِحَيْضِ جَارِيَةٍ بِكْرٍ زَرْقَاءَ، ثُمَّ تُرْسَلُ فَاذَا وَقَعَتْ عَلَى سُورِ الْحَضْرِ سَقَطَ ذَلِكَ الطِّلَّسْمُ فَيُفْتَحُ الْبَابُ فَفَعَلَ ذَلِكَ فَانْفَتَحَ الْبَابُ فَدَخَلَ سَابُورُ فَقَتَلَ سَاطِرُونَ، وَاسْتَبَاحَ الْحَضْرَ، وَخَرَّبَهُ، وَسَارَ بِهَا مَعَهُ فَتَزَوَّجَهَا فَبَيْنَا هِيَ نَائِمَةٌ عَلَى فِرَاشِهَا لَيْلًا إِذْ جَعَلَتْ تَمَلْمَلُ لَا تَنَامُ فَدَعَا لَهَا بِالشَّمْعِ فَفَتَّشَ فِرَاشَهَا فَوَجَدَ عَلَيْهِ وَرَقَةَ آسٍ فَقَالَ لَهَا سَابُورُ: أَهَذَا الَّذِي أَسْهَرَكِ ؟ قَالَتْ: نَعَمْ قَالَ: فَمَا كَانَ أَبُوكِ يَصْنَعُ بِكِ ؟ قَالَتْ: كَانَ يَفْرِشُ لِي الدِّيبَاجَ، وَيُلْبِسُنِي الْحَرِيرَ، وَيُطْعِمُنِي الْمُخَّ، وَيَسْقِينِي الْخَمْرَ قَالَ: أَفَكَانَ جَزَاءُ أَبِيكِ مَا صَنَعْتِ بِهِ ؟ ! أَنْتِ إِلَيَّ بِذَلِكَ أَسْرَعُ، ثُمَّ أَمَرَ بِهَا فَرُبِطَتْ قُرُونُ رَأْسِهَا بِذَنَبِ فَرَسٍ، ثُمَّ رَكَضَ الْفَرَسُ حَتَّى قَتَلَهَا فَفِيهِ يَقُولُ أَعْشَى بْنُ قَيْسِ بْنِ ثَعْلَبَةَ أَلَمْ تَرَ لِلْحَضْرِ إِذْ أَهْلُهُ بِنُعْمَى وَهَلْ خَالِدٌ مَنْ نَعِمْ أَقَامَ بِهِ شَاهْبُورُ الْجُنُو دِ حَوْلَيْنِ تَضْرِبُ فِيهِ الْقُدُمْ فَلَمَّا دَعَا رَبَّهُ دَعْوَةً أَنَابَ إِلَيْهِ فَلَمْ يَنْتَقِمْ فَهَلْ زَادَهُ رَبُّهُ قُوَّةً وَمِثْلُ مُجَاوِرِهِ لَمْ يُقِمْ وَكَانَ دَعَا قَوْمَهُ دَعْوَةً هَلُمُّوا إِلَى أَمْرِكُمْ قَدْ صُرِمْ فَمُوتُوا كِرَامًا بِأَسْيَافِكُمْ أَرَى الْمَوْتَ يَجْشَمُهُ مَنْ جَشِمْ وَقَالَ عَدِيُّ بْنُ زَيْدٍ فِي ذَلِكَ وَالْحَضْرُ صَابَتْ عَلَيْهِ دَاهِيَةٌ مِنْ فَوْقِهِ أَيِّدٌ مَنَاكِبُهَا رَبِيَّةٌ لَمْ تُوَقِّ وَالِدَهَا لِحِينِهِا إِذْ أَضَاعَ رَاقِبُهَا إِذْ غَبَقَتْهُ صَهْبَاءَ صَافِيَةً وَالْخَمْرُ وَهْلٌ يَهِيمُ شَارِبُهَا فَأَسْلَمَتْ أَهْلَهَا بِلَيْلَتِهَا تَظُنُّ أَنَّ الرَّئِيسَ خَاطِبُهَا فَكَانَ حَظُّ الْعَرُوسِ إِذْ جَشَرَ الصُّبْحُ دِمَاءً تَجْرِي سَبَائِبُهَا وَخُرِّبَ الْحَضْرُ وَاسْتُبِيحَ وَقَدِ أُحْرِقَ فِي خِدْرِهَا مَشَاجِبُهَا وَقَالَ عَدِيُّ بْنُ زَيْدٍ أَيْضًا أَيُّهَا الشَّامِتُ الْمُعَيِّرُ بِالدَّهْرِ أَأَنْتَ الْمُبَرَّأُ الْمَوْفُورُ أَمْ لَدَيْكَ الْعَهْدُ الْوَثِيقُ مِنَ الْأَيَّا مِ بَلْ أَنْتَ جَاهِلٌ مَغْرُورُ مَنْ رَأَيْتَ الْمَنُونَ خَلَّدْنَ أَمْ مَنْ ذَا عَلَيْهِ مِنْ أَنْ يُضَامَ خَفِيرُ أَيْنَ كِسْرَى كِسْرَى الْمُلُوكِ أَنُوشِرْ وَانَ أَمْ أَيْنَ قَبْلَهُ سَابُورُ وَبَنُو الْأَصْفَرِ الْكِرَامِ مُلُوكِ الرُّومِ لَمْ يَبْقَ مِنْهُمُ مَذْكُورُ وَأَخُو الْحَضْرِ إِذْ بَنَاهُ وَإِذْ دِجْ لَةُ تُجْبَى إِلَيْهِ وَالْخَابُورُ شَادَهُ مَرْمَرًا وَجَلَّلَهُ كِلْ سًا فَلِلطَّيْرِ فِي ذُرَاهُ وُكُورُ لَمْ يَهَبْهُ رَيْبُ الْمَنُونِ فَبَانَ الْمُلْكُ عَنْهُ فَبَابُهُ مَهْجُورُ وَتَذَكَّرْ رَبَّ الْخَوَرْنَقِ إِذْ أَشْ رَفَ يَوْمًا وَلِلْهُدَى تَفْكِيرُ سَرَّهُ مَالُهُ وَكَثْرَةُ مَا يَمْ لِكُ وَالْبَحْرُ مُعْرِضًا وَالسَّدِيرُ فَارْعَوَى قَلْبُهُ وَقَالَ وَمَا غِبْ طَةُ حَيٍّ إِلَى الْمَمَاتِ يَصِيرُ ثُمَّ أَضْحَوْا كَأَنَّهُمْ وَرَقٌ جَ فَّ فَأَلْوَتْ بِهِ الصَّبَا وَالدَّبُورُ قُلْتُ: وَرَبُّ الْخَوَرْنَقِ الَّذِي ذَكَرَهُ فِي شِعْرِهِ، رَجُلٌ مِنَ الْمُلُوكِ الْمُتَقَدِّمِينَ، وَعَظَهُ بَعْضُ عُلَمَاءِ زَمَانِهِ فِي أَمْرِهِ الَّذِي كَانَ قَدْ أَسْرَفَ فِيهِ وَعَتَا، وَتَمَرَّدَ فِيهِ، وَأَتْبَعَ نَفْسَهُ هَوَاهَا، وَلَمْ يُرَاقِبْ فِيهَا مَوْلَاهَا فَوَعَظَهُ بِمَنْ سَلَفَ قَبْلَهُ مِنَ الْمُلُوكِ وَالدُّوَلِ، وَكَيْفَ بَادُوا وَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ، وَأَنَّهُ مَا صَارَ إِلَيْهِ عَنْ غَيْرِهِ إِلَّا وَهُوَ مُنْتَقِلٌ عَنْهُ إِلَى مَنْ بَعْدَهُ فَأَخَذَتْهُ مَوْعِظَتُهُ، وَبَلَغَتْ مِنْهُ كُلَّ مَبْلَغٍ فَارْعَوَى لِنَفْسِهِ، وَفَكَّرَ فِي يَوْمِهِ وَأَمْسِهِ، وَخَافَ مِنْ ضِيقِ رَمْسِهِ فَتَابَ وَأَنَابَ وَنَزَعَ عَمَّا كَانَ فِيهِ، وَتَرَكَ الْمُلْكَ وَلَبِسَ زِيَّ الْفُقَرَاءِ وَسَاحَ فِي الْفَلَوَاتِ وَحَظِيَ بِالْخَلَوَاتِ، وَخَرَجَ عَمَّا كَانَ النَّاسُ فِيهِ مِنِ اتِّبَاعِ الشَّهَوَاتِ وَعِصْيَانِ رَبِّ السَّمَاوَاتِ وَقَدْ ذَكَرَ قِصَّتَهُ مَبْسُوطَةً الشَّيْخُ الْإِمَامُ مُوَفَّقُ ابْنُ قُدَامَةَ الْمَقْدِسِيُّ رَحِمَهُ اللَّهُ فِي كِتَابِ " التَّوَّابِينَ "، وَكَذَلِكَ أَوْرَدَهَا بِإِسْنَادٍ مَتِينٍ الْحَافِظُ أَبُو الْقَاسِمِ السُّهَيْلِيُّ فِي كِتَابِ " الرَّوْضُ الْأَنِفُ " الْمُرَتَّبُ أَحْسَنَ تَرْتِيبٍ، وَأَوْضَحَ تَبْيِينٍ.
Translation
✧ The story of al-Sāṭirūn, lord of al-Ḥaḍr ʿAbd al-Malik b. Hishām mentioned his story here because of what some scholars of genealogy said: that al-Nuʿmān b. al-Mundhir—whose mention has already passed in the account of Sayf b. Dhī Yazan coming to him, and his request for help in restoring the kingship of Yemen to him—was from the lineage of al-Sāṭirūn, lord of al-Ḥaḍr. We have previously reported from Ibn Isḥāq that al-Nuʿmān b. al-Mundhir was from the progeny of Rabīʿah b. Naṣr, and that it is narrated from Jubayr b. Muṭʿim that he was from the remnants of Qunuṣ b. Maʿadd b. ʿAdnān. Thus there are three statements concerning his lineage. So Ibn Hishām digressed into mentioning the lord of al-Ḥaḍr. Al-Ḥaḍr is a great fortress which this king built—he is al-Sāṭirūn—on the bank of the Euphrates. It is lofty, elevated in construction, vast in courtyard and open space; its circuit is the size of a great city. It is in the utmost perfection, splendor, beauty, and brilliance, and to it are collected the revenues of the surrounding regions and districts. The name of al-Sāṭirūn is al-Ḍayzan b. Muʿāwiyah b. ʿUbayd b. Ajram, of the Banū Salīḥ b. Ḥulwān b. al-Ḥāf b. Quḍāʿah. Thus Ibn al-Kalbī gave his lineage. Others said: He was of the Jarāmiqah, and he was one of the kings of the ṭawāʾif (petty kings). He used to lead them when they gathered to fight an enemy from outside them. His fortress was between the Tigris and the Euphrates. Ibn Hishām said: Kisrā Sābūr Dhū al-Aktāf raided al-Sāṭirūn, king of al-Ḥaḍr. Other than Ibn Hishām said: The one who raided the lord of al-Ḥaḍr was rather Sābūr b. Ardashīr b. Bābak, the first of the kings of the Banū Sāsān, who humiliated the kings of the ṭawāʾif and restored the kingdom to the Kisrās. As for Sābūr Dhū al-Aktāf b. Hurmuz, that was long after that. And Allah knows best. Al-Suhaylī mentioned this. Ibn Hishām said: He besieged him for two years. Others said: Four years. That was because he had raided the lands of Sābūr during his absence in the land of Iraq. The daughter of al-Sāṭirūn—her name was al-Naḍīrah—looked out and saw Sābūr wearing garments of brocade, and on his head a crown of gold studded with chrysolite, rubies, and pearls, and he was handsome. So she secretly sent to him: Will you marry me if I open for you the gate of al-Ḥaḍr? He said: Yes. When evening came, Sāṭirūn drank until he became drunk, for he never spent the night except drunk. She took the keys of the gate of al-Ḥaḍr from beneath his head and sent them with a client of hers, and he opened the gate. It is also said: Rather, she guided them to a wide water channel through which water entered, and they entered through it into al-Ḥaḍr. It is also said: Rather, she guided them to a talisman that was in al-Ḥaḍr, and it was in their knowledge that it would not be opened until an ash-colored dove was taken, its legs dyed with the menstrual blood of a blue-eyed virgin girl, then released. When it landed on the wall of al-Ḥaḍr, that talisman would fall, and the gate would open. So he did that, and the gate opened. Sābūr entered and killed Sāṭirūn, put al-Ḥaḍr to the sword, destroyed it, and took her with him and married her. While she was sleeping on her bed one night, she began to toss and turn and could not sleep. He called for a candle, searched her bed, and found on it a myrtle leaf. Sābūr said to her: Is this what kept you awake? She said: Yes. He said: What did your father use to do for you? She said: He would spread brocade for me, clothe me in silk, feed me marrow, and give me wine to drink. He said: Was this the reward of your father for what you did to him? You would be quicker to do that to me. Then he ordered that she be tied by the locks of her hair to the tail of a horse, then the horse was made to gallop until it killed her. About this al-Aʿshā b. Qays b. Thaʿlabah said: Did you not see al-Ḥaḍr when its people were in comfort—and is any one who enjoys comfort immortal? Shāhbur of the armies encamped against it two years, striking it with vanguard forces Then when he called upon his Lord with a prayer, he turned to Him and did not take vengeance Did his Lord increase him in strength, while one like his neighbor did not encamp? He had called his people with a call: Come to your affair; it is decided So die honorably by your swords; I see death is endured by him who endures it. And ʿAdī b. Zayd said concerning that: And al-Ḥaḍr—a calamity befell it from above it, mighty are its shoulders A girl brought up who did not guard her father at her time when her watcher neglected it When she gave him in the evening a pure reddish wine—and wine is weak; its drinker wanders So she delivered her people in her night, thinking the chief was her suitor And the bride's lot, when morning broke, was blood flowing in streams And al-Ḥaḍr was destroyed and plundered, and its wardrobes were burned in her chamber. And ʿAdī b. Zayd also said: O you who gloat and reproach fate—are you the one exempt and preserved? Or do you have a firm covenant from the days? Rather you are ignorant and deceived Whom have you seen that the fates made immortal, or who has a protector against being wronged? Where is Kisrā, Kisrā of kings, Anūshirwān, or where before him is Sābūr? And the Banū al-Aṣfar, the noble kings of the Romans—no mention of them remains And the brother of al-Ḥaḍr when he built it and when the Tigris and the Khābūr were collected to him He raised it with marble and covered it with lime, so that the birds have nests in its summits The vicissitudes of fate did not spare him, and the kingdom left him, so his gate is deserted And remember the lord of al-Khawarnaq when he looked out one day, pondering guidance His wealth and the abundance of what he owned pleased him, and the sea displayed and al-Sadīr Then his heart turned back, and he said: What is the joy of a living person to one who will pass to death? Then they became as if they were dry leaves which the east wind and the west wind carried away. I say: And the lord of al-Khawarnaq whom he mentioned in his poetry is a man of the earlier kings. One of the scholars of his time admonished him concerning his affair, in which he had been excessive, arrogant, and rebellious, following his own desires and not watching over his Lord therein. He admonished him with those who had passed before him of kings and dynasties, and how they perished and none of them remained, and that whatever passed to him from another would pass from him to those after him. His admonition took hold of him and reached him fully, so he turned back to himself and pondered his day and his yesterday, and feared the narrowness of his grave. He repented, turned back, and withdrew from what he was in; he left kingship, wore the dress of the poor, wandered in the deserts, and attained seclusion. He departed from what people were in of following lusts and disobeying the Lord of the heavens. The Shaykh and Imam Muwaffaq b. Qudāmah al-Maqdisī, may Allah have mercy on him, mentioned his story at length in the book al-Tawwābīn, and likewise the ḥāfiẓ Abū al-Qāsim al-Suhaylī brought it with a sound chain in the book al-Rawḍ al-Unuf, arranged in the best arrangement and clearest exposition.
Grades by grader
No grade is recorded for this wording.