Tarikh (al-Tabari) 617
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
حَرْبُ فَارِعٍ بِسَبَبِ الْغُلَامِ الْقُضَاعِيِّ وَمِنْ أَيَّامِهِمْ يَوْمُ فَارِعٍ. وَسَبَبُهُ أَنَّ رَجُلًا مِنْ بَنِي النَّجَّارِ أَصَابَ غُلَامًا مِنْ قُضَاعَةَ ثُمَّ مِنْ بَلِيٍّ، وَكَانَ عَمُّ الْغُلَامِ جَارًا لِمُعَاذِ بْنِ النُّعْمَانِ بْنِ امْرِئِ الْقَيْسِ الْأَوْسِيِّ وَالِدِ سَعْدِ بْنِ مُعَاذٍ، فَأَتَى الْغُلَامُ عَمَّهُ يَزُورُهُ فَقَتَلَهُ النَّجَّارِيُّ. فَأَرْسَلَ مُعَاذٌ إِلَى بَنِي النَّجَّارِ: أَنِ ادْفَعُوا إِلَيَّ دِيَةَ جَارِي أَوِ ابْعَثُوا إِلَيَّ بِقَاتِلِهِ أَرَى فِيهِ رَأْيِي. فَأَبَوْا أَنْ يَفْعَلُوا. فَقَالَ رَجُلٌ مِنْ بَنِي عَبْدِ الْأَشْهَلِ: وَاللَّهِ إِنْ لَمْ تَفْعَلُوا لَا نَقْتُلُ بِهِ إِلَّا عَامِرَ بْنَ الْإِطْنَابَةِ، وَعَامِرٌ مِنْ أَشْرَافِ الْخَزْرَجِ، فَبَلَغَ ذَلِكَ عَامِرًا فَقَالَ: أَلَا مَنْ مُبْلِغُ الْأَكْفَاءِ عَنِّي وَقَدْ تُهْدَى النَّصِيحَةُ لِلنَّصِيحِ فَإِنَّكُمُ وَمَا تَرْجُونَ شَطْرِي مِنَ الْقَوْلِ الْمُزَجَّى وَالصَّرِيحِ سَيَنْدَمُ بَعْضُكُمُ عَجَلًا عَلَيْهِ وَمَا أَثَرُ اللِّسَانِ إِلَى الْجُرُوحِ أَبَتْ لِي عِزَّتِي وَأَبَى بَلَائِي وَأَخْذِي الْحَمْدَ بِالثَّمَنِ الرَّبِيحِ وَإِعْطَائِي عَلَى الْمَكْرُوهِ مَالِي وَضَرْبِيَ هَامَةَ الْبَطَلِ الْمُشِيحِ وَقَوْلِي كُلَّمَا جَشَأَتْ وَجَاشَتْ مَكَانَكِ تُحْمَدِي أَوْ تَسْتَرِيحِي لِأَدْفَعَ عَنْ مَآثِرِ صَالِحَاتٍ وَأَحْمِيَ بَعْدُ عَنْ عَرْضٍ صَحِيحِ بِذِي شُطَبٍ كَلَوْنِ الْمِلْحِ صَافٍ وَنَفْسٍ لَا تَقَرُّ عَلَى الْقَبِيحِ فَقَالَ الرَّبِيعُ بْنُ أَبِي الْحُقَيْقِ الْيَهُودِيُّ فِي عِرَاضِ قَوْلِ عَامِرِ بْنِ الْإِطْنَابَةِ: أَلَا مَنْ مُبْلِغُ الْأَكْفَاءَ عَنِّي فَلَا ظُلْمٌ لَدَيَّ وَلَا افْتِرَاءُ فَلَسْتُ بِغَائِظِ الْأَكْفَاءِ ظُلْمًا وَعِنْدِي لِلْمُلَامَاتِ اجْتِزَاءُ فَلَمْ أَرَ مِثْلَ مَنْ يَدْنُو لِخَسْفٍ لَهُ فِي الْأَرْضِ سَيْرٌ وَاسْتِوَاءُ وَمَا بَعْضُ الْإِقَامَةِ فِي دِيَارٍ يُهَانُ بِهَا الْفَتَى إِلَّا عَنَاءُ وَبَعْضُ الْقَوْلِ لَيْسَ لَهُ عَنَاجٌ كَمَحْضِ الْمَاءِ لَيْسَ لَهُ إِنَاءُ وَبَعْضُ خَلَائِقِ الْأَقْوَامِ دَاءٌ كَدَاءِ الشُّحِّ لَيْسَ لَهُ دَوَاءُ وَبَعْضُ الدَّاءِ مُلْتَمِسٌ شِفَاءً وَدَاءُ النُّوكِ لَيْسَ لَهُ شِفَاءُ يُحِبُّ الْمَرْءُ أَنْ يَلْقَى نَعِيمًا وَيَأْبَى اللَّهُ إِلَّا مَا يَشَاءُ وَمَنْ يَكُ عَاقِلًا لَمْ يَلْقَ بُؤْسًا يُنِخْ يَوْمًا بِسَاحَتِهِ الْقَضَاءُ تَعَاوَرُهُ بَنَاتُ الدَّهْرِ حَتَّى تُثَلِّمَهُ كَمَا ثُلِمَ الْإِنَاءُ وَكُلُّ شَدَائِدٍ نَزَلَتْ بِحَيٍّ سَيَأْتِي بَعْدَ شِدَّتِهَا رَخَاءُ فَقُلْ لِلْمُتَّقِي عَرْضَ الْمَنَايَا تَوَقَّ فَلَيْسَ يَنْفَعُكَ اتِّقَاءُ فَمَا يُعْطَى الْحَرِيصُ غِنًى بِحِرْصٍ وَقَدْ يُنْمِي لَدَى الْجُودِ الثَّرَاءُ وَلَيْسَ بِنَافِعٍ ذَا الْبُخْلِ مَالٌ وَلَا مُزْرٍ بِصَاحِبِهِ الْحِبَاءُ غَنِيُّ النَّفْسِ مَا اسْتَغْنَى بِشَيْءٍ وَفَقْرُ النَّفْسِ مَا عَمُرَتْ شَقَاءُ يَوَدُّ الْمَرْءُ مَا تَفِدُ اللَّيَالِي كَأَنَّ فَنَاءَهُنَّ لَهُ فَنَاءُ فَلَمَّا رَأَى مُعَاذُ بْنُ النُّعْمَانِ امْتِنَاعَ بَنِي النَّجَّارِ مِنَ الدِّيَةِ أَوْ تَسْلِيمِ الْقَاتِلِ إِلَيْهِ تَهَيَّأَ لِلْحَرْبِ، وَتَجَهَّزَ هُوَ وَقَوْمُهُ وَاقْتَتَلُوا عِنْدَ فَارِعٍ، وَهُوَ أُطُمُ حَسَّانَ بْنِ ثَابِتٍ، وَاشْتَدَّ الْقِتَالُ بَيْنَهُمْ وَعَادُوا إِلَى أَحْسَنِ مَا كَانُوا عَلَيْهِ، فَقَالَ عَامِرُ بْنُ الْإِطْنَابَةِ فِي ذَلِكَ: صَرَمَتْ ظَلِيمَةُ خُلَّتِي وَمَرَاسِلِي وَتَبَاعَدَتْ ضَنًا بِزَادِ الرَّاحِلِ جَهْلًا وَمَا تَدْرِي ظَلِيمَةُ أَنَّنِي قَدْ أَسْتَقِلُّ بِصَرْمِ غَيْرِ الْوَاصِلِ ذُلُلٌ رِكَابِي حَيْثُ شِئْتُ مُشَيَّعِي أَنِّي أَرُوعُ قَطَا الْمَكَانِ الْغَافِلِ أَظَلِيمُ مَا يُدْرِيكِ رُبَّةَ خُلَّةٍ حَسَنٌ تَرَغَّمَهَا كَظَبْيِ الْحَائِلِ قَدْ بِتُّ مَالِكَهَا وَشَارِبَ قَهْوَةٍ دِرْيَاقَةٍ رَوَّيْتُ مِنْهَا وَاغْلِي بَيْضَاءُ صَافِيَةٌ يُرَى مِنْ دُونِهَا قَعْرُ الْإِنَاءِ يُضِيءُ وَجْهَ النَّاهِلِ وَسَرَابَ هَاجِرَةٍ قَطَعْتُ إِذَا جَرَى فَوْقَ الْإِكَامِ بِذَاتِ لَوْنٍ بَاذِلِ أُجُدٌ مَرَاحِلُهَا كَأَنَّ عِفَاءَهَا سِقْطَانُ مِنْ كَتِفَيْ ظَلِيمٍ جَافِلِ فَلْنَأْكُلَنَّ بِنَاجِزٍ مِنْ مَالِنَا وَلْنَشْرَبَنَّ بِدَيْنِ عَامٍ قَابِلِ إِنِّي مِنَ الْقَوْمِ الَّذِينَ إِذَا انْتَدَوْا بَدَأُوا بِبِرِّ اللَّهِ ثُمَّ النَّائِلِ الْمَانِعِينَ مِنَ الْخَنَا جِيرَانَهُمْ وَالْحَاشِدِينَ عَلَى طَعَامِ النَّازِلِ وَالْخَالِطِينَ غَنِيَّهُمْ بِفَقِيرِهِمْ وَالْبَاذِلِينَ عَطَاءَهُمْ لِلسَّائِلِ وَالضَّارِبِينَ الْكَبْشَ يَبْرُقُ بَيْضُهُ ضَرْبَ الْمُهَنَّدِ عَنْ حِيَاضِ النَّاهِلِ وَالْعَاطِفِينَ عَلَى الْمَصَافِ خُيُولَهُمْ وَالْمُلْحِقِينَ رِمَاحَهُمْ بِالْقَاتِلِ وَالْمُدْرِكِينَ عَدُوَّهُمْ بِذُحُولِهِمْ وَالنَّازِلِينَ لِضَرْبِ كُلِّ مُنَازِلِ وَالْقَائِلِينَ مَعًا خُذُوا أَقْرَانَكُمْ إِنَّ الْمَنِيَّةَ مِنْ وَرَاءِ الْوَائِلِ خُزْرٍ عُيُونُهُمُ إِلَى أَعْدَائِهِمْ يَمْشُونَ مَشْيَ الْأُسْدِ تَحْتَ الْوَابِلِ لَيْسُوا بِأَنْكَاسٍ وَلَا مِيلٍ إِذَا مَا الْحَرْبُ شُبَّتْ أَشْعَلُوا بِالشَّاعِلِ لَا يَطْبَعُونَ وَهُمْ عَلَى أَحْسَابِهِمْ يَشْفُونَ بِالْأَحْلَامِ دَاءَ الْجَاهِلِ وَالْقَائِلِينَ فَلَا يُعَابُ خَطِيبُهُمْ يَوْمَ الْمَقَالَةِ بِالْكَلَامِ الْفَاصِلِ وَإِنَّمَا أَثْبَتْنَا هَذِهِ الْأَبْيَاتِ وَلَيْسَ فِيهَا ذِكْرُ الْوَقْعَةِ لِجَوْدَتِهَا وَحُسْنِهَا.
Translation
✧ The War of Fāriʿ on Account of the Quḍāʿī Boy Among their battle-days is the Day of Fāriʿ. Its cause was that a man from the Banū al-Najjār killed a boy from Quḍāʿah, then from Balī. The boy's paternal uncle was a neighbor of Muʿādh b. al-Nuʿmān b. Imriʾ al-Qays al-Awsī, the father of Saʿd b. Muʿādh. The boy came to his uncle to visit him, and the Najjārī man killed him. So Muʿādh sent to the Banū al-Najjār: "Hand over to me the blood-money for my neighbor, or send me his killer so that I may see my view regarding him." They refused to do that. A man from the Banū ʿAbd al-Ashhal said: "By Allah, if you do not do it, we will kill no one for him but ʿĀmir b. al-Iṭnābah." And ʿĀmir was one of the nobles of the Khazraj. That reached ʿĀmir, and he said: Would that someone convey to the peers from me, though counsel is offered to the sincere counselor: You and what you hope from my half of the word, the fabricated and the clear, Some of you will soon regret it, and what effect has the tongue compared to wounds? My might and my trials refuse for me, and my taking praise at a profitable price, And my giving my wealth against what is hated, and my striking the head of the grim champion, And my saying whenever it seethes and surges: Stay where you are, you will be praised or find rest, To defend noble legacies, and to protect afterward a sound honor, With a blade having polished streaks like the color of salt, and a soul that does not settle on what is vile. Then al-Rabīʿ b. Abī al-Ḥuqayq the Jew said in response to the words of ʿĀmir b. al-Iṭnābah: Would that someone convey to the peers from me: there is no injustice with me and no fabrication. I am not one to anger the peers with injustice, and I have enough to bear reproaches. I have never seen the like of one who approaches humiliation, while on earth he has travel and uprightness. And some staying in abodes where a youth is dishonored is nothing but toil. And some speech has no cords, like pure water that has no vessel. And some traits of peoples are a disease, like the disease of avarice that has no cure. And some diseases seek healing, but the disease of stupidity has no cure. A person loves to meet ease, but Allah refuses except what He wills. Whoever is wise will not meet misery; one day fate will make its mount kneel in his courtyard. The daughters of time take turns with him until they notch him as a vessel is notched. And every hardship that befalls a tribe, after its hardship ease will come. So say to him who guards against the onset of deaths: beware, for guarding will not benefit you. The covetous is not given wealth by covetousness, yet riches may grow with generosity. Wealth does not benefit the miser, nor does withholding disgrace its owner. Rich of soul is he who is content with anything, and poverty of soul is that it remains in misery. A person wishes for what the nights bring, as if their passing away were a passing for him. When Muʿādh b. al-Nuʿmān saw the Banū al-Najjār's refusal of the blood-money or of handing the killer over to him, he prepared for war. He and his people readied themselves, and they fought at Fāriʿ, which is the fortress of Ḥassān b. Thābit. The fighting between them intensified, and they returned to the best of what they had been upon. Then ʿĀmir b. al-Iṭnābah said about that: Ẓalīmah severed my friendship and my messages, and distanced herself stingily with the provision of the departing rider, Out of ignorance. Ẓalīmah does not know that I can bear the severance of one who does not maintain ties. My riding camels are docile wherever I wish, accompanying me, so that I startle the sandgrouse of the heedless place. O Ẓalīmah, how would you know of a beloved companion, fair, whom she makes humbled like the gazelle of the pregnant one. I have spent the night as her possessor and as a drinker of wine, an antidote from which I drank to my fill. White, clear, through which is seen the bottom of the vessel, illuminating the face of the drinker. And I have crossed the mirage of midday when it flows over the hillocks with a color that bestows. Her stages are like strong camels, as if their long hair were two patches from the shoulders of a startled male ostrich. So let us surely eat with ready cash from our wealth, and let us surely drink on the credit of next year. I am of the people who, when they assemble, begin with the kindness of Allah, then with giving. They protect their neighbors from obscenity, and they gather for the food of the guest. They mix their rich with their poor, and they bestow their gifts on the beggar. They strike the ram whose white gleams, as the Indian sword strikes in defense of the drinking pools. They turn their horses back at the battle array, and they make their spears reach the killer. They overtake their enemy with their vengeance, and they dismount to strike every challenger. And they say together: take your equals; death is behind the refuge-seeker. Their eyes are contracted toward their enemies; they walk the gait of lions under the downpour. They are not cowards nor slack when war is kindled; they ignite it with the igniter. They do not disgrace themselves while they are upon their noble lineages; they cure the disease of the ignorant with forbearance. And they speak, and their orator is not faulted on the day of speech with decisive words. We have only recorded these verses, though they contain no mention of the battle, because of their excellence and beauty.
Grades by grader
No grade is recorded for this wording.