Tarikh (al-Tabari) 611
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ذِكْرُ غَلَبَةِ الْأَنْصَارِ عَلَى الْمَدِينَةِ وَضَعْفِ أَمْرِ الْيَهُودِ بِهَا وَقَتْلِ الْفِطْيَوْنِ قَدْ ذَكَرْنَا أَنَّ الِاسْتِيلَاءَ كَانَ لِلْيَهُودِ عَلَى الْمَدِينَةِ لَمَّا نَزَلَهَا الْأَنْصَارُ، وَلَمْ يَزَلِ الْأَمْرُ كَذَلِكَ إِلَى أَنْ مُلِّكَ عَلَيْهِمُ الْفِطْيَوْنُ الْيَهُودِيُّ، وَهُوَ مِنْ بَنِي إِسْرَائِيلَ ثُمَّ مِنْ بَنِي ثَعْلَبَةَ، وَكَانَ رَجُلَ سُوءٍ فَاجِرًا، وَكَانَتِ الْيَهُودُ تَدِينُ لَهُ بِأَنْ لَا تَزَوَّجَ امْرَأَةٌ مِنْهُمْ إِلَّا دَخَلَتْ عَلَيْهِ قَبْلَ زَوْجِهَا، وَقِيلَ: إِنَّهُ كَانَ يَفْعَلُ ذَلِكَ بِالْأَوْسِ وَالْخَزْرَجِ أَيْضًا. ثُمَّ إِنَّ أُخْتًا لِمَالِكِ بْنِ الْعَجْلَانِ السَّالِمِيِّ الْخَزْرَجِيِّ تَزَوَّجَتْ، فَلَمَّا كَانَ زِفَافُهَا خَرَجَتْ عَنْ مَجْلِسِ قَوْمِهَا وَفِيهِ أَخُوهَا مَالِكٌ وَقَدْ كَشَفَتْ عَنْ سَاقَيْهَا. فَقَالَ لَهَا مَالِكٌ لَقَدْ جِئْتِ بِسُوءٍ. قَالَتْ: الَّذِي يُرَادُ بِي اللَّيْلَةَ أَشَدُّ مِنْ هَذَا، أَدْخُلُ عَلَى غَيْرِ زَوْجِي ! ثُمَّ عَادَتْ فَدَخَلَ عَلَيْهَا أَخُوهَا فَقَالَ لَهَا: هَلْ عِنْدَكِ مِنْ خَبَرٍ ؟ قَالَتْ: نَعَمْ، فَمَا عِنْدَكَ ؟ قَالَ: أَدْخُلُ مَعَ النِّسَاءِ فَإِذَا خَرَجْنَ وَدَخَلَ عَلَيْكِ قَتَلْتُهُ. قَالَتِ: افْعَلْ. فَلَمَّا ذَهَبَ بِهَا النِّسَاءُ إِلَى الْفِطْيَوْنِ انْطَلَقَ مَالِكٌ مَعَهُنَّ فِي زِيِّ امْرَأَةٍ وَمَعَهُ سَيْفُهُ، فَلَمَّا خَرَجَ النِّسَاءُ مِنْ عِنْدِهَا وَدَخَلَ عَلَيْهَا الْفِطْيَوْنُ قَتَلَهُ مَالِكٌ وَخَرَجَ هَارِبًا، فَقَالَ بَعْضُهُمْ فِي ذَلِكَ مِنْ أَبْيَاتٍ: هَلْ كَانَ لِلْفِطْيَوْنِ عُقْرُ نِسَائِكُمْ حُكْمَ النَّصِيبِ فَبِئْسَ حُكْمُ الْحَاكِمِ حَتَّى حَبَاهُ مَالِكٌ بِمُرِشَّةٍ حَمْرَاءَ تَضْحَكُ عَنْ نَجِيعٍ قَاتِمِ ثُمَّ خَرَجَ مَالِكُ بْنُ الْعَجْلَانِ هَارِبًا حَتَّى دَخَلَ الشَّامَ، فَدَخَلَ عَلَى مَلِكٍ مِنْ مُلُوكِ غَسَّانَ يُقَالُ لَهُ أَبُو جُبَيْلَةَ، وَاسْمُهُ عُبَيْدُ بْنُ سَالِمِ بْنِ مَالِكِ بْنِ سَالِمٍ، وَهُوَ أَحَدُ بَنِي غَضْبِ بْنِ جُشَمَ بْنِ الْخَزْرَجِ، وَكَانَ قَدْ مَلَكَهُمْ وَشَرُفَ فِيهِمْ. وَقِيلَ: إِنَّهُ لَمْ يَكُنْ مَلِكًا وَإِنَّمَا كَانَ عَظِيمًا عِنْدَ مَلِكِ غَسَّانَ، وَهُوَ الصَّحِيحُ، لِأَنَّ مُلُوكَ غَسَّانَ لَمْ يُعْرَفْ فِيهِمْ هَذَا، وَهُوَ أَيْضًا مِنَ الْخَزْرَجِ عَلَى مَا ذُكِرَ. فَلَمَّا دَخَلَ عَلَيْهِ مَالِكٌ شَكَا إِلَيْهِ مَا كَانَ مِنَ الْفِطْيَوْنِ، وَأَخْبَرَهُ بِقَتْلِهِ، وَأَنَّهُ لَا يَقْدِرُ عَلَى الرُّجُوعِ، فَعَاهَدَ اللَّهَ أَبُو جُبَيْلَةَ أَلَّا يَمَسَّ طِيبًا وَلَا يَأْتِيَ النِّسَاءَ حَتَّى يُذِلَّ الْيَهُودَ، وَيَكُونَ الْأَوْسُ وَالْخَزْرَجُ أَعَزَّ أَهْلِهَا. ثُمَّ سَارَ مِنَ الشَّامِ فِي جَمْعٍ كَثِيرٍ، وَأَظْهَرَ أَنَّهُ يُرِيدُ الْيَمَنَ، حَتَّى قَدِمَ الْمَدِينَةَ فَنَزَلَ بِذِي حُرُضٍ، وَأَعْلَمَ الْأَوْسَ وَالْخَزْرَجَ مَا عَزَمَ عَلَيْهِ، ثُمَّ أَرْسَلَ إِلَى وُجُوهِ الْيَهُودِ يَسْتَدْعِيهِمْ إِلَيْهِ، وَأَظْهَرَ لَهُمْ أَنَّهُ يُرِيدُ الْإِحْسَانَ إِلَيْهِمْ، فَأَتَاهُ أَشْرَافُهُمْ فِي حَشَمِهِمْ وَخَاصَّتِهِمْ، فَلَمَّا اجْتَمَعُوا بِبَابِهِ أَمَرَ بِهِمْ فَأُدْخِلُوا رَجُلًا رَجُلًا وَقَتَلَهُمْ عَنْ آخِرِهِمْ. فَلَمَّا فَعَلَ ذَلِكَ بِهِمْ صَارَتِ الْأَوْسُ وَالْخَزْرَجُ أَعَزَّ أَهْلِ الْمَدِينَةِ، فَشَارَكُوا الْيَهُودَ فِي النَّخْلِ وَالدُّورِ، وَمَدَحَ الرَّمْقُ بْنُ زَيْدٍ الْخَزْرَجِيُّ أَبَا جُبَيْلَةَ بِقَصِيدَةٍ، مِنْهَا: وَأَبُو جُبَيْلَةَ خَيْرُ مَنْ يَمْشِي وَأَوْفَاهُمْ يَمِينَا وَأَبَرُّهُمْ بِرًّا وَأَعْ مَلُهُمْ بِهَدْيِ الصَّالِحِينَا أَبْقَتْ لَنَا الْأَيَّامُ وَالْ حَرْبُ الْمَهَمَّةُ تَعْتَرِينَا كَبْشًا لَهُ قَرْنٌ يَعَ ضُّ حُسَامُهُ الذَّكَرَ السَّنِينَا فَقَالَ أَبُو جُبَيْلَةَ: عَسَلٌ طَيِّبٌ فِي وِعَاءِ سُوءٍ، وَكَانَ الرَّمْقُ رَجُلًا ضَئِيلًا، فَقَالَ الرَّمْقُ: إِنَّمَا الْمَرْءُ بِأَصْغَرَيْهِ قَلْبِهِ وَلِسَانِهِ. وَرَجَعَ أَبُو جُبَيْلَةَ إِلَى الشَّامِ. ( حُرُضٌ: بِضَمِّ الْحَاءِ وَالرَّاءِ الْمُهْمَلَتَيْنِ، وَآخِرُهُ ضَادٌ مُعْجَمَةٌ ).
Translation
✧ Account of the Ansar's Victory over Madinah, the Weakening of the Jews' Position There, and the Killing of al-Fiṭyawn We have already mentioned that the Jews held dominance over Madinah when the Ansar settled there. The situation remained thus until al-Fiṭyawn the Jew became king over them. He was of the Children of Israel, then of Banū Thaʿlabah, and he was an evil, wicked man. The Jews were obliged to him by a custom that no woman among them could marry unless she first came to him before her husband. It is also said that he did likewise with the Aws and Khazraj. Then a sister of Mālik b. al-ʿAjlān al-Sālimī al-Khazrajī married. When her bridal procession took place, she went out from the gathering of her people, in which her brother Mālik was present, and she had uncovered her shins. Mālik said to her, "You have brought something bad." She said, "What is intended for me tonight is worse than this: I am to enter upon someone other than my husband!" Then she returned, and her brother entered upon her and said, "Do you have any news?" She said, "Yes, and what do you have?" He said, "I will enter among the women, and when they leave and he enters upon you, I will kill him." She said, "Do it." When the women took her away to al-Fiṭyawn, Mālik went along with them disguised as a woman, carrying his sword. When the women left her and al-Fiṭyawn entered upon her, Mālik killed him and fled. Some of them said in verses about that: Could al-Fiṭyawn have had the right to debauch your women as an allotted share? Evil is the judgment of the judge Until Mālik rewarded him with a sharp sword, red, laughing over dark gushing blood. Then Mālik b. al-ʿAjlān fled until he entered Syria. He went in to a king of the kings of Ghassān called Abū Jubaylah, whose name was ʿUbayd b. Sālim b. Mālik b. Sālim, and he was one of Banū Ghaḍb b. Jusham b. al-Khazraj. He had ruled over them and was honored among them. It is said that he was not a king but rather a great man at the court of the king of Ghassān, and this is the correct account, because no such person is known among the kings of Ghassān. He too was of the Khazraj, as mentioned. When Mālik entered upon him, he complained of what al-Fiṭyawn had done and informed him of his killing of him, and that he could not return. Abū Jubaylah then made a covenant with God that he would not touch perfume or approach women until he had humiliated the Jews and made the Aws and Khazraj the mightiest people of the city. Then he marched from Syria with a large force, pretending that he was heading for Yemen, until he reached Madinah and encamped at Dhū Ḥuruḍ. He informed the Aws and Khazraj of what he had resolved to do. Then he sent to the leaders of the Jews summoning them to him, making it appear that he intended to show favor to them. Their nobles came to him with their retinues and close attendants. When they gathered at his gate, he ordered that they be brought in one by one and killed them to the last man. After he had done this to them, the Aws and Khazraj became the mightiest people of Madinah, and they shared with the Jews in the palm groves and houses. Al-Ramq b. Zayd al-Khazrajī praised Abū Jubaylah with an ode, including: And Abū Jubaylah is the best of those who walk, and the most faithful of them in oaths. And the most dutiful of them in piety, and the most practiced of them in guiding the righteous. The days and the war of grave import that befalls us have left for us a ram with a horn whose sharp sword strikes down the renowned and the aged. Abū Jubaylah said, "Good honey in a bad vessel," for al-Ramq was a slight man. Al-Ramq said, "A man is only as good as his two smallest parts: his heart and his tongue." Then Abū Jubaylah returned to Syria. (Ḥuruḍ: with ḍammah on the ḥāʾ and the undotted rāʾ, and ending with a dotted ḍād).
Grades by grader
No grade is recorded for this wording.