Tarikh (al-Tabari) 563
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
يَوْمَ شِعْبِ جَبَلَةَ كَانَ لَقِيطُ بْنُ زُرَارَةَ قَدْ عَزَمَ عَلَى غَزْوِ بَنِي عَامِرِ بْنِ صَعْصَعَةَ لِلْأَخْذِ بِثَأْرِ أَخِيهِ مَعْبَدِ بْنِ زُرَارَةَ، وَقَدْ ذَكَرْنَا مَوْتَهُ عِنْدَهُمْ أَسِيرًا. فَبَيْنَمَا هُوَ يَتَجَهَّزُ أَتَاهُ الْخَبَرُ بِحِلْفِ بَنِي عَبْسٍ وَبَنِي عَامِرٍ، فَلَمْ يَطْمَعْ فِي الْقَوْمِ وَأَرْسَلَ إِلَى كُلِّ مَنْ كَانَ بَيْنَهُ وَبَيْنَ عَبْسٍ ذَحْلٌ يَسْأَلُهُ الْحِلْفَ وَالتَّظَافُرَ عَلَى غَزْوِ عَبْسٍ وَعَامِرٍ. فَاجْتَمَعَتْ إِلَيْهِ أَسَدٌ وَغَطَفَانُ وَعَمْرُو بْنُ الْجَوْنِ وَمُعَاوِيَةُ بْنُ الْجَوْنِ وَاسْتَوْثَقُوا وَاسْتَكْثَرُوا وَسَارُوا، فَعَقَدَ مُعَاوِيَةُ بْنُ الْجَوْنِ الْأَلْوِيَةَ، فَكَانَ بَنُو أَسَدٍ وَبَنُو فَزَارَةَ بِلِوَاءٍ مَعَ مُعَاوِيَةَ بْنِ الْجَوْنِ، وَعَقَدَ لِعَمْرِو بْنِ تَمِيمٍ مَعَ حَاجِبِ بْنِ زُرَارَةَ وَعَقَدَ لِلرِّبَابِ مَعَ حَسَّانَ بْنِ هَمَّامٍ، وَعَقَدَ لِجَمَاعَةٍ مِنْ بُطُونِ تَمِيمٍ مَعَ عَمْرِو بْنِ عُدَسٍ، وَعَقَدَ لِحَنْظَلَةَ بِأَسْرِهَا مَعَ لَقِيطِ بْنِ زُرَارَةَ، وَكَانَ مَعَ لَقِيطٍ ابْنَتُهُ دَخْتَنُوسُ، وَكَانَ يَغْزُو بِهَا مَعَهُ وَيَرْجِعُ إِلَى رَأْيِهَا. وَسَارُوا فِي جَمْعٍ عَظِيمٍ لَا يَشُكُّونَ فِي قَتْلِ عَبْسٍ وَعَامِرٍ وَإِدْرَاكِ ثَأْرِهِمْ. فَلَقِيَ لَقِيطٌ فِي طَرِيقِهِ كَرِبَ بْنَ صَفْوَانَ بْنِ الْحُبَابِ السَّعْدِيَّ، وَكَانَ شَرِيفًا، فَقَالَ: مَا مَنَعَكَ أَنْ تَسِيرَ مَعَنَا فِي غَزَاتِنَا ؟ قَالَ: أَنَا مَشْغُولٌ فِي طَلَبِ إِبِلٍ لِي. قَالَ: لَا بَلْ تُرِيدُ أَنْ تُنْذِرَ بِنَا الْقَوْمَ، وَلَا أَتْرُكُكَ حَتَّى تَحْلِفَ أَنَّكَ لَا تُخْبِرُهُمْ، فَحَلَفَ لَهُ، ثُمَّ سَارَ عَنْهُ وَهُوَ مُغْضَبٌ. فَلَمَّا دَنَا مِنْ عَامِرٍ أَخَذَ خِرْقَةً فَصَرَّ بِهَا حَنْظَلَةً وَشَوْكًا وَتُرَابًا وَخِرْقَتَيْنِ يَمَانِيَّتَيْنِ وَخِرْقَةً حَمْرَاءَ وَعَشَرَةَ أَحْجَارٍ سُودٍ ثُمَّ رَمَى بِهَا حَيْثُ يَسْقُونَ وَلَمْ يَتَكَلَّمْ. فَأَخَذَهَا مُعَاوِيَةُ بْنُ قُشَيْرٍ، فَأَتَى بِهَا حَيْثُ الْأَحْوَصُ بْنُ جَعْفَرٍ وَأَخْبَرَهُ أَنَّ رَجُلًا أَلْقَاهَا وَهُمْ يَسْقُونَ. فَقَالَ الْأَحْوَصُ لِقَيْسِ بْنِ زُهَيْرٍ الْعَبْسِيِّ: مَا تَرَى فِي هَذَا الْأَمْرِ ؟ قَالَ: هَذَا مِنْ صُنْعِ اللَّهِ لَنَا، هَذَا رَجُلٌ قَدْ أُخِذَ عَلَيْهِ عَهْدٌ أَنْ لَا يُكَلِّمَكُمْ فَأَخْبَرَكُمْ أَنَّ أَعْدَاءَكُمْ قَدْ غَزَوْكُمْ عَدَدَ التُّرَابِ، وَأَنَّ شَوْكَتَهُمْ شَدِيدَةٌ، وَأَمَّا الْحَنْظَلَةُ فَهِيَ رُؤَسَاءُ الْقَوْمِ، وَأَمَّا الْخِرْقَتَانِ الْيَمَانِيَّتَانِ فَهُمَا حَيَّانِ مِنَ الْيَمَنِ مَعَهُمْ، وَأَمَّا الْخِرْقَةُ الْحَمْرَاءُ فَهِيَ حَاجِبُ بْنُ زُرَارَةَ، وَأَمَّا الْأَحْجَارُ فَهِيَ عَشْرُ لَيَالٍ يَأْتِيكُمُ الْقَوْمُ إِلَيْهَا، قَدْ أَنْذَرْتُكُمْ فَكُونُوا أَحْرَارًا فَاصْبِرُوا كَمَا يَصْبِرُ الْأَحْرَارُ الْكِرَامُ. قَالَ الْأَحْوَصُ: فَإِنَّا فَاعِلُونَ وَآخِذُونَ بِرَأْيِكَ، فَإِنَّهُ لَمْ تَنْزِلْ بِكَ شِدَّةٌ إِلَّا رَأَيْتَ الْمَخْرَجَ مِنْهَا. قَالَ: فَإِذْ قَدْ رَجَعْتُمْ إِلَى رَأْيِي فَأَدْخِلُوا نَعَمَكُمْ شِعْبَ جَبَلَةَ ثُمَّ أَظْمِئُوهَا هَذِهِ الْأَيَّامَ وَلَا تُورِدُوهَا الْمَاءَ، فَإِذَا جَاءَ الْقَوْمُ أَخْرِجُوا عَلَيْهِمُ الْإِبِلَ وَانْخَسُوهَا بِالسُّيُوفِ وَالرِّمَاحِ فَتَخْرُجَ مَذَاعِيرَ عِطَاشًا فَتَشْغَلَهُمْ وَتُفَرِّقَ جَمْعَهُمْ وَاخْرُجُوا أَنْتُمْ فِي آثَارِهَا وَاشْفُوا نُفُوسَكُمْ. فَفَعَلُوا مَا أَشَارَ بِهِ. وَعَادَ كَرِبُ بْنُ صَفْوَانَ فَلَقِيَ لَقِيطًا فَقَالَ لَهُ: أَنْذَرْتَ الْقَوْمَ ؟ فَأَعَادَ الْحَلِفَ لَهُ أَنَّهُ لَمْ يُكَلِّمْ أَحَدًا مِنْهُمْ، فَخَلَّى عَنْهُ. فَقَالَتْ دَخْتَنُوسُ ابْنَةُ لَقِيطٍ لِأَبِيهَا: رُدَّنِي إِلَى أَهْلِي، وَلَا تُعَرِّضْنِي لَعَبْسٍ وَعَامِرٍ فَقَدْ أَنْذَرَهُمْ لَا مَحَالَةَ، فَاسْتَحْمَقَهَا وَسَاءَهُ كَلَامُهَا وَرَدَّهَا. وَسَارَ حَتَّى نَزَلَ عَلَى فَمِ الشِّعْبِ بِعَسَاكِرَ جَرَّارَةٍ كَثِيرَةِ الصَّوَاهِلِ وَلَيْسَ لَهُمْ هَمٌّ إِلَّا الْمَاءَ، فَقَصَدُوهُ. فَقَالَ لَهُمْ قَيْسٌ: أَخْرِجُوا عَلَيْهِمُ الْآنَ الْإِبِلَ، فَفَعَلُوا ذَلِكَ، فَخَرَجَتِ الْإِبِلُ مَذَاعِيرَ عِطَاشًا وَهُمْ فِي أَعْرَاضِهَا وَأَدْبَارِهَا، فَخَبَطَتْ تَمِيمًا وَمَنْ مَعَهَا وَقَطَّعَتْهُمْ، وَكَانُوا فِي الشِّعْبِ، وَأَبْرَزَتْهُمْ إِلَى الصَّحْرَاءِ عَلَى غَيْرِ تَعْبِيَةٍ. وَشُغِلُوا عَنْ الِاجْتِمَاعِ إِلَى أَلْوِيَتِهِمْ، وَحَمَلَتْ عَلَيْهِمْ عَبْسٌ وَعَامِرٌ فَاقْتَتَلُوا قِتَالًا شَدِيدًا وَكَثُرَتِ الْقَتْلَى فِي تَمِيمٍ، وَكَانَ أَوَّلَ مَنْ قُتِلَ مِنْ رُؤَسَائِهِمْ عَمْرُو بْنُ الْجَوْنِ، وَأُسِرَ مُعَاوِيَةُ بْنُ الْجَوْنِ وَعَمْرُو بْنُ عَمْرِو بْنِ عُدَسٍ زَوْجُ تَخْتَنُوسْ بِنْتِ لَقِيطٍ، وَأُسِرَ حَاجِبُ بْنُ زُرَارَةَ، وَانْحَازَ لَقِيطُ بْنُ زُرَارَةَ، فَدَعَا قَوْمَهُ وَقَدْ تَفَرَّقُوا عَنْهُ، فَاجْتَمَعَ إِلَيْهِ نَفَرٌ يَسِيرٌ، فَتَحَرَّزَ بِرَايَتِهِ فَوْقَ جُرْفٍ ثُمَّ حَمَلَ فَقَتَلَ فِيهِمْ وَرَجَعَ وَصَاحَ: أَنَا لَقِيطٌ، وَحَمَلَ ثَانِيَةً فَقَتَلَ وَجَرَحَ وَعَادَ، فَكَثُرَ جَمْعُهُ، فَانْحَطَّ الْجُرْفُ بِفَرَسِهِ، وَحَمَلَ عَلَيْهِ عَنْتَرَةُ فَطَعَنَهُ طَعْنَةً قَصَمَ بِهَا صُلْبَهُ، وَضَرَبَهُ قَيْسٌ بِالسَّيْفِ فَأَلْقَاهُ مُتَشَحِّطًا فِي دَمِهِ، فَذَكَرَ ابْنَتَهُ دَخْتَنُوسَ فَقَالَ: يَا لَيْتَ شِعْرِي عَنْكِ دَخْتَنُوسُ إِذَا أَتَاهَا الْخَبَرُ الْمَرْمُوسُ أَتَحْلِقُ الْقُرُونَ أَمْ تَمِيسُ لَا بَلْ تَمِيسُ إِنَّهَا عَرُوسُ ثُمَّ مَاتَ وَتَمَّتِ الْهَزِيمَةُ عَلَى تَمِيمٍ وَغَطَفَانَ، ثُمَّ فَدَوْا حَاجِبًا بِخَمْسِمِائَةٍ مِنَ الْإِبِلِ، وَعَادَ مَنْ سَلِمَ إِلَى أَهْلِهِ. وَقَالَتْ دَخْتَنُوسُ تَرْثِي أَبَاهَا قَصَائِدَ، مِنْهَا: عَثَرَ الْأَغَرُّ بِخَيْرِ خِنْ دِفَ كَهْلِهَا وَشَبَابِهَا وَأَضَرِّهَا لِعَدُوِّهَا وَأَفَكِّهَا لِرِقَابِهَا وَقَرِيعِهَا وَنَجِيبِهَا فِي الْمُطْبِقَاتِ وَنَابِهَا وَرَئِيسِهَا عِنْدَ الْمُلُو كِ وَزَيْنِ يَوْمِ خِطَابِهَا وَأَتَمِّهَا نَسَبًا إِذَا رَجَعَتْ إِلَى أَنْسَابِهَا فَرَعَى عَمُودًا لِلْعَشِي رَةِ رَافِعًا لِنِصَابِهَا وَيَعُولُهَا وَيَحُوطُهَا وَيَذُبُّ عَنْ أَحْسَابِهَا وَيَطَا مَوَاطِنَ لِلْعَدُ وِّ فَكَانَ لَا يَمْشِي بِهَا فِعْلَ الْمُدِلِّ مِنَ الْأُسُو دِ لِحَيْنِهَا وَتَبَابِهَا كَالْكَوْكَبِ الدُّرِّيِّ فِي سَمَاءَ لَا يَخْفَى بِهَا عَبَثَ الْأَغَرُّ بِهِ وَكُ لُّ مَنِيَّةٍ لِكِتَابِهَا فَرَّتْ بَنُو أَسَدٍ فِرَا رَ الطَّيْرِ عَنْ أَرْبَابِهَا وَهَوَازِنٌ أَصْحَابُهُمْ كَالْفَأْرِ فِي أَذْنَابِهَا وَذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ فِي يَوْمِ جَبَلَةَ غَيْرَ مَا ذَكَرْنَا، قَالَ: كَانَ سَبَبَهُ أَنَّ بَنِي خِنْدِفٍ كَانَ لَهُمْ عَلَى قَيْسٍ أَكْلٌ تَأْكُلُهُ الْقُعْدُدُ مِنْ خِنْدِفٍ، فَكَانَ يَنْتَقِلُ فِيهِمْ حَتَّى انْتَهَى إِلَى تَمِيمٍ، ثُمَّ مِنْ تَمِيمٍ إِلَى بَنِي عَمْرِو بْنِ تَمِيمٍ، وَهُمْ أَقَلُّ بَطْنٍ مِنْهُمْ وَأَذَلُّهُ، فَأَبَتْ قَيْسٌ أَنْ تُعْطِيَ الْأَكْلَ وَامْتَنَعَتْ مِنْهُ، فَجَمَعَتْ تَمِيمٌ وَحَالَفَتْ غَيْرَهَا مِنَ الْعَرَبِ وَسَارُوا إِلَى قَيْسٍ، فَذَكَرَ الْقِصَّةَ نَحْوَ مَا تَقَدَّمَ وَخَالَفَ فِي الْبَعْضِ فَلَا حَاجَةَ إِلَى ذِكْرِهِ. وَفِي هَذَا الْيَوْمِ وُلِدَ عَامِرُ بْنُ الطُّفَيْلِ الْعَامِرِيُّ. وَقَدْ قَالَ بَعْضُ الْعُلَمَاءِ إِنَّ الْمَجُوسِيَّةَ كَانَ يَدِينُ بِهَا بَعْضُ الْعَرَبِ بِالْبَحْرَيْنِ، وَكَانَ زُرَارَةُ بْنُ عُدَسٍ وَابْنَاهُ حَاجِبٌ وَلَقِيطٌ وَالْأَقْرَعُ بْنُ حَابِسٍ وَغَيْرُهُمْ مَجُوسًا، وَإِنَّ لَقِيطًا تَزَوَّجَ ابْنَتَهُ دَخْتَنُوسَ وَسَمَّاهَا بِهَذَا الِاسْمِ الْفَارِسِيِّ، وَإِنَّهُ قُتِلَ وَهِيَ تَحْتُهُ، فَقَالَ فِي ذَلِكَ: يَا لَيْتَ شِعْرِي عَنْكِ دَخْتَنُوسُ الْأَبْيَاتَ. وَالْأَوَّلُ أَصَحُّ، وَاللَّهُ أَعْلَمُ.
Translation
✧ The Day of Shiʿb Jabalah Laqīṭ b. Zurārah had resolved to raid Banū ʿĀmir b. Ṣaʿṣaʿah to avenge the blood of his brother Maʿbad b. Zurārah, whose death among them as a captive we have already mentioned. While he was preparing for the expedition, news reached him of the alliance between Banū ʿAbs and Banū ʿĀmir. He no longer had any hope of overcoming that people, so he sent to every tribe with whom he had a blood feud against ʿAbs, asking them for an alliance and for support in raiding ʿAbs and ʿĀmir. Aasad, Ghaṭafān, ʿAmr b. al-Jawn and Muʿāwiyah b. al-Jawn gathered to him, bound themselves by oaths, increased their numbers and set out. Muʿāwiyah b. al-Jawn tied the standards: Banū Asad and Banū Fazārah were under one banner with Muʿāwiyah b. al-Jawn; he tied a banner for ʿAmr b. Tamīm together with Ḥājib b. Zurārah; he tied a banner for al-Ribāb together with Ḥassān b. Hammām; he tied a banner for a group of the clans of Tamīm together with ʿAmr b. ʿUdas; and he tied a banner for Ḥanẓalah in its entirety together with Laqīṭ b. Zurārah. With Laqīṭ was his daughter Dukhtanūs, whom he used to take with him on raids and to whose judgment he would defer. They marched in a great host, having no doubt that they would kill ʿAbs and ʿĀmir and attain their vengeance. On his way, Laqīṭ met Karib b. Ṣafwān b. al-Ḥubāb al-Saʿdī, who was a nobleman. He said: "What prevented you from marching with us on our raid?" He said: "I am busy seeking camels of mine." He said: "No, rather you wish to warn the people about us. I will not leave you until you swear that you will not inform them." So he swore to him, then departed in anger. When he drew near ʿĀmir, he took a rag and tied in it colocynth, thorns, dust, two Yemeni cloths, a red cloth and ten black stones, then threw it where they were watering, without speaking. Muʿāwiyah b. Qushayr took it and brought it to where al-Aḥwaṣ b. Jaʿfar was, and told him that a man had thrown it while they were watering. Al-Aḥwaṣ said to Qays b. Zuhayr al-ʿAbsī: "What do you think of this matter?" He said: "This is from God's making for us. This is a man who has been put under a covenant not to speak to you, so he has informed you that your enemies have raided you in number like the dust, and that their thorns are sharp. As for the colocynth, it means the chiefs of the people. As for the two Yemeni cloths, they are two clans from Yemen who are with them. As for the red cloth, it is Ḥājib b. Zurārah. As for the stones, they are ten nights before the people come to you. I have warned you, so be freeborn men and be patient as noble freeborn men are patient." Al-Aḥwaṣ said: "We shall do so and take your advice, for no hardship has befallen you but that you have seen the way out of it." He said: "Since you have accepted my advice, drive your cattle into the ravine of Jabalah, then keep them thirsty these days and do not bring them to water. When the people come, drive the camels out against them and prick them with swords and spears, so that they will rush out in panic and thirst, occupy the enemy and scatter their ranks. Then go out yourselves in their tracks and satisfy your souls." They did as he advised. Karib b. Ṣafwān returned and met Laqīṭ. He said to him: "Did you warn the people?" He again swore to him that he had not spoken to any of them, so he let him go. Dukhtanūs, daughter of Laqīṭ, said to her father: "Return me to my family and do not expose me to ʿAbs and ʿĀmir, for he has warned them without doubt." He considered her foolish and was angered by her words, and sent her back. He marched on until he encamped at the mouth of the ravine with numerous, heavily-equipped forces filled with the neighing of horses, and their only concern was water, so they made for it. Qays said to them: "Now drive the camels out against them." They did so, and the camels came out in panic and thirst, while the enemy were in their midst and at their rear. The camels trampled Tamīm and those with them and cut them to pieces, for they were in the ravine, and drove them out into the open desert in no battle order. They were too busy to gather to their banners, and ʿAbs and ʿĀmir charged them. They fought a fierce battle, and the slain among Tamīm were many. The first of their chiefs to be killed was ʿAmr b. al-Jawn. Muʿāwiyah b. al-Jawn was taken captive, as was ʿAmr b. ʿAmr b. ʿUdas, the husband of Dukhtanūs bt. Laqīṭ. Ḥājib b. Zurārah was taken captive. Laqīṭ b. Zurārah withdrew and called his people after they had scattered from him. A small band gathered to him, and he took up a defensive position with his banner above a riverbank, then charged and slew among them and returned, crying: "I am Laqīṭ!" He charged a second time, killing and wounding, and returned. His band grew larger, but the bank collapsed beneath him and his horse. ʿAntarah charged him and thrust him with a spear-thrust that broke his spine, and Qays struck him with the sword and cast him down writhing in his blood. Then he remembered his daughter Dukhtanūs and said: "Would that I knew, Dukhtanūs, when the hidden news reaches you, will you shave your locks or sway in pride? No, rather you will sway, for she is a bride." Then he died, and the rout was complete upon Tamīm and Ghaṭafān. Then they ransomed Ḥājib for five hundred camels, and those who survived returned to their families. Dukhtanūs composed elegies for her father, among them: "The noble one has stumbled, with the best of Khindif, its mature men and its youths, and the most harmful of it to its enemy, and the most generous of it to its slaves, and its champion and its noble one, in the dark nights and its fang, and its chief before kings, and the ornament of the day of her betrothal, and the most complete of it in lineage when traced back to its lineages. So he tended a pillar for the clan, raising its foundation, and he supported it and guarded it and defended its honors. And he trod places that were hostile to the enemy, and he would not walk in them as the boastful one among the lions does, to its destruction and ruin. Like the brilliant star in a sky where it is not hidden, the noble one toyed with him, and every death follows its decree. Banū Asad fled as birds flee from their masters, and Hawāzin, their companions, were like mice at their tails." Muḥammad b. Isḥāq mentioned something different from what we have mentioned concerning the Day of Jabalah. He said: Its cause was that Banū Khindif had a due which the al-Qaʿdud of Khindif used to take from Qays. This due passed among them until it came to Tamīm, then from Tamīm to Banū ʿAmr b. Tamīm, who were the smallest and humblest clan among them. Qays refused to give the due and withheld it. So Tamīm gathered and allied with other Arabs, and they marched against Qays. He related the story in a manner similar to what has preceded, but differed in some details, so there is no need to mention it. On this day ʿĀmir b. al-Ṭufayl al-ʿĀmirī was born. Some scholars have said that Magianism was professed by some of the Arabs in al-Baḥrayn, and that Zurārah b. ʿUdas and his two sons Ḥājib and Laqīṭ, and al-Aqraʿ b. Ḥābis and others, were Magians. They also said that Laqīṭ married his daughter Dukhtanūs and named her with this Persian name, and that he was killed while she was his wife, and that he said about that: "Would that I knew, Dukhtanūs," the verses. But the first account is more correct, and God knows best.
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