Tarikh (al-Tabari) 626
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
بَابُ ذِكْرِ جَمَاعَةٍ كَانُوا مَشْهُورِينَ فِي زَمَنِ الْجَاهِلِيَّةِ خَبَرُ خالد بن سنان خَالِدِ بْنِ سِنَانٍ الْعَبْسِيِّ الَّذِي كَانَ فِي زَمَنِ الْفَتْرَةِ وَقَدْ زَعَمَ بَعْضُهُمْ أَنَّهُ كَانَ نَبِيًّا. وَاللَّهُ أَعْلَمُ. قَالَ الْحَافِظُ أَبُو الْقَاسِمِ الطَّبَرَانِيُّ: حَدَّثَنَا أَحْمَدُ بْنُ زُهَيْرٍ التُّسْتَرِيُّ حَدَّثَنَا يَحْيَى بْنُ الْمُعَلَّى بْنِ مَنْصُورٍ الرَّازِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ الصَّلْتِ حَدَّثَنَا قَيْسُ بْنُ الرَّبِيعِ عَنْ سَالِمٍ الْأَفْطَسِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ جَاءَتْ بِنْتُ خَالِدِ بْنِ سِنَانٍ إِلَى النَّبِيِّ ﷺ فَبَسَطَ لَهَا ثَوْبَهُ، وَقَالَ: بِنْتُ نَبِيٍّ ضَيَّعَهُ قَوْمُهُ وَقَدْ رَوَاهُ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ عَنْ يَحْيَى بْنِ الْمُعَلَّى بْنِ مَنْصُورٍ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ قَيْسٍ عَنْ سَالِمٍ عَنْ سَعِيدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ ذُكِرَ خَالِدُ بْنُ سِنَانٍ عِنْدَ رَسُولِ اللَّهِ ﷺ فَقَالَ: ذَاكَ نَبِيٌّ ضَيَّعَهُ قَوْمُهُ ثُمَّ قَالَ وَلَا نَعْرِفُهُ مَرْفُوعًا إِلَّا مِنْ هَذَا الْوَجْهِ وَكَانَ قَيْسُ بْنُ الرَّبِيعِ ثِقَةً فِي نَفْسِهِ، إِلَّا أَنَّهُ كَانَ رَدِيءَ الْحِفْظِ وَكَانَ لَهُ ابْنٌ يُدْخِلُ فِي أَحَادِيثِهِ مَا لَيْسَ مِنْهَا. وَاللَّهُ أَعْلَمُ. قَالَ الْبَزَّارُ وَقَدْ رَوَاهُ الثَّوْرِيُّ عَنْ سَالِمٍ الْأَفْطَسِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ مُرْسَلًا، وَقَالَ الْحَافِظُ أَبُو يَعْلَى الْمُوصِلِيُّ: حَدَّثَنَا الْمُعَلَّى بْنُ مَهْدِيٍّ الْمَوْصِلِيُّ: قَالَ حَدَّثَنَا أَبُو عَوَانَةَ عَنْ أَبِي يُونُسَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَجُلًا مِنْ عَبْسٍ يُقَالَ لَهُ: خَالِدُ بْنُ سِنَانٍ قَالَ لِقَوْمِهِ: أَنَا أُطْفِئُ عَنْكُمْ نَارَ الْحَدَثَانِ. فَقَالَ لَهُ رَجُلٌ مِنْ قَوْمِهِ: وَاللَّهِ يَا خَالِدُ مَا قُلْتَ لَنَا قَطُّ إِلَّا حَقًّا فَمَا شَأْنُكَ، وَشَأْنُ نَارِ الْحَدَثَانِ تَزْعُمُ أَنَّكَ تُطْفِئُهَا ؟ فَخَرَجَ خَالِدٌ وَمَعَهُ أُنَاسٌ مِنْ قَوْمِهِ فِيهِمْ عِمَارَةُ بْنُ زِيَادٍ فَأَتَوْهَا فَاذَا هِيَ تَخْرُجُ مِنْ شِقِّ جَبَلٍ فَخَطَّ لَهُمْ خَالِدٌ خُطَّةً فَأَجْلَسَهُمْ فِيهَا فَقَالَ: إِنْ أَبْطَأْتُ عَلَيْكُمْ فَلَا تَدْعُونِي بِاسْمِي فَخَرَجَتْ كَأَنَّهَا خَيْلٌ شُقْرٌ يَتْبَعُ بَعْضُهَا بَعْضًا فَاسْتَقْبَلَهَا خَالِدٌ فَجَعَلَ يَضْرِبُهَا بِعَصَاهُ وَهُوَ يَقُولُ: بَدَا بَدَا كُلُّ هُدَى زَعَمَ ابْنُ رَاعِيَةِ الْمِعْزَى أَنِّي لَا أَخْرُجُ مِنْهَا وَثِيَابِي تَنْدَى حَتَّى دَخَلَ مَعَهَا الشَّقَّ فَأَبْطَأَ عَلَيْهِمْ. فَقَالَ لَهُمْ عُمَارَةُ بْنُ زِيَادٍ: وَاللَّهِ إِنَّ صَاحِبَكُمْ لَوْ كَانَ حَيًّا لَقَدْ خَرَجَ إِلَيْكُمْ بَعْدُ. قَالُوا: فَادْعُوهُ بِاسْمِهِ قَالَ: فَقَالُوا: إِنَّهُ قَدْ نَهَانَا أَنْ نَدْعُوَهُ بِاسْمِهِ. فَدَعَوْهُ بِاسْمِهِ فَخَرَجَ وَهُوَ آخِذٌ بِرَأْسِهِ فَقَالَ: أَلَمْ أَنْهَكُمْ أَنْ تَدْعُونِي بِاسْمِي فَقَدْ وَاللَّهِ قَتَلْتُمُونِي فَادْفِنُونِي فَاذَا مَرَّتْ بِكُمُ الْحُمُرُ فِيهَا حِمَارٌ أَبْتَرُ فَانْبِشُونِي فَإِنَّكُمْ تَجِدُونِي حَيًّا فَدَفَنُوهُ فَمَرَّتْ بِهِمُ الْحُمُرُ فِيهَا حِمَارٌ أَبْتَرُ فَقُلْنَا: انْبِشُوهُ فَإِنَّهُ أَمَرَنَا أَنْ نَنْبِشَهُ فَقَالَ لَهُمْ عُمَارَةُ: لَا تَنْبِشُوهُ، لَا وَاللَّهِ لَا تُحَدِّثُ مُضَرُ أَنَّا نَنْبُشُ مَوْتَانَا، وَقَدْ كَانَ قَالَ لَهُمْ خَالِدٌ: إِنَّ فِي عِكْمِ امْرَأَتِهِ لَوْحَيْنِ فَإِنْ أَشْكَلَ عَلَيْكُمْ أَمْرُّ فَانْظُرُوا فِيهِمَا فَإِنَّكُمْ سَتَجِدُونَ مَا تَسْأَلُونَ عَنْهُ قَالَ: وَلَا يَمَسَّهُمَا حَائِضٌ فَلَمَّا رَجَعُوا إِلَى امْرَأَتِهِ سَأَلُوهَا عَنْهُمَا فَأَخْرَجَتْهُمَا إِلَيْهِمْ، وَهِيَ حَائِضٌ فَذَهَبَ مَا كَانَ فِيهِمَا مِنْ عِلْمٍ. قَالَ أَبُو يُونُسَ: قَالَ سِمَاكُ بْنُ حَرْبٍ سُئِلَ عَنْهُ النَّبِيُّ ﷺ فَقَالَ: ذَاكَ نَبِيٌّ أَضَاعَهُ قَوْمُهُ قَالَ أَبُو يُونُسَ: قَالَ سِمَاكُ بْنُ حَرْبٍ إِنَّ ابْنَ خَالِدِ بْنِ سِنَانٍ أَتَى النَّبِيَّ ﷺ فَقَالَ: مَرْحَبًا بِابْنِ أَخِي فَهَذَا السِّيَاقُ مَوْقُوفٌ عَلَى ابْنِ عَبَّاسٍ، وَلَيْسَ فِيهِ أَنَّهُ كَانَ نَبِيًّا وَالْمُرْسَلَاتُ الَّتِي فِيهَا أَنَّهُ نَبِيٌّ لَا يُحْتَجُّ بِهَا هَاهُنَا وَالْأَشْبَهُ أَنَّهُ كَانَ رَجُلًا صَالِحًا لَهُ أَحْوَالٌ وَكَرَامَاتٌ فَإِنَّهُ إِنْ كَانَ فِي زَمَنِ الْفَتْرَةِ فَقَدْ ثَبَتَ فِي صَحِيحِ الْبُخَارِيِّ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ إِنَّ أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ أَنَا ; لِأَنَّهُ لَيْسَ بَيْنِي وَبَيْنَهُ نَبِيٌّ وَإِنْ كَانَ قَبْلَهَا فَلَا يُمْكِنُ أَنْ يَكُونَ نَبِيًّا لِأَنَّ اللَّهَ تَعَالَى قَالَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ الْقِصَصِ: 46 ] وَقَدْ قَالَ غَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ: إِنَّ اللَّهَ تَعَالَى لَمْ يَبْعَثْ بَعْدَ إِسْمَاعِيلَ نَبِيًّا فِي الْعَرَبِ، إِلَّا مُحَمَّدًا ﷺ خَاتَمَ الْأَنْبِيَاءِ ، الَّذِي دَعَا بِهِ ابْرَاهِيمُ الْخَلِيلُ بَانِي الْكَعْبَةِ الْمُكَرَّمَةِ الَّتِي جَعَلَهَا اللَّهُ قِبْلَةً لِأَهْلِ الْأَرْضِ شَرْعًا، وَبَشَّرَتْ بِهِ الْأَنْبِيَاءُ لِقَوْمِهِمْ حَتَّى كَانَ آخِرَ مَنْ بَشَّرَ بِهِ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ، وَبِهَذَا الْمَسْلَكِ بِعَيْنِهِ يُرَدُّ مَا ذَكَرَهُ السُّهَيْلِيُّ وَغَيْرُهُ مِنْ إِرْسَالِ نَبِيٍّ مِنَ الْعَرَبِ يُقَالَ لَهُ: شُعَيْبُ بْنُ ذِي مِهْذَمِ بْنِ شُعَيْبِ بْنِ صَفْوَانَ صَاحِبُ مَدْيَنَ ، وَبُعِثَ إِلَى الْعَرَبِ أَيْضًا حَنْظَلَةُ بْنُ صَفْوَانَ فَكَذَّبُوهُمَا فَسَلَّطَ اللَّهُ عَلَى الْعَرَبِ بُخْتُنَصَّرَ فَنَالَ مِنْهُمْ مِنَ الْقَتْلِ وَالسَّبْيِ نَحْوَ مَا نَالَ مِنْ بَنِي إِسْرَائِيلَ، وَذَلِكَ فِي زَمَنِ مَعَدِّ بْنِ عَدْنَانَ وَالظَّاهِرُ أَنَّ هَؤُلَاءِ كَانُوا قَوْمًا صَالِحِينَ يَدْعُونَ إِلَى الْخَيْرِ. وَاللَّهُ أَعْلَمُ. وَقَدْ تَقَدَّمَ ذِكْرُ عَمْرِو بْنِ لُحَيِّ بْنِ قَمَعَةَ بْنِ خِنْدِفَ فِي أَخْبَارِ خُزَاعَةَ بَعْدَ جُرْهُمٍ.
Translation
✧ CHAPTER: MENTION OF A GROUP WHO WERE FAMOUS IN THE PRE-ISLAMIC ERA The account of Khālid b. Sinān al-ʿAbsī, who lived during the interval (fatra) Some have claimed that he was a prophet. And Allah knows best. Al-Ḥāfiẓ Abū al-Qāsim al-Ṭabarānī said: Aḥmad b. Zuhayr al-Tustarī narrated to us; Yaḥyā b. al-Muʿallā b. Manṣūr al-Rāzī narrated to us; Muḥammad b. al-Ṣalt narrated to us; Qays b. al-Rabīʿ narrated to us, from Sālim al-Afṭas, from Saʿīd b. Jubayr, from Ibn ʿAbbās, who said: The daughter of Khālid b. Sinān came to the Prophet ﷺ, and he spread his garment for her and said: “Daughter of a prophet whom his people neglected.” Al-Ḥāfiẓ Abū Bakr al-Bazzār also narrated it from Yaḥyā b. al-Muʿallā b. Manṣūr, from Muḥammad b. al-Ṣalt, from Qays, from Sālim, from Saʿīd, from Ibn ʿAbbās, who said: Khālid b. Sinān was mentioned in the presence of the Messenger of Allah ﷺ, and he said: “That was a prophet whom his people neglected.” Then he said: We only know it as marfūʿ from this route. Qays b. al-Rabīʿ was reliable in himself, but he had poor memory, and he had a son who inserted into his ḥadīths things that were not part of them. And Allah knows best. Al-Bazzār said: Al-Thawrī narrated it from Sālim al-Afṭas, from Saʿīd b. Jubayr, as mursal. Al-Ḥāfiẓ Abū Yaʿlā al-Mawṣilī said: Al-Muʿallā b. Mahdī al-Mawṣilī narrated to us; he said: Abū ʿAwānah narrated to us, from Abū Yūnus, from ʿIkrimah, from Ibn ʿAbbās, that a man of ʿAbs called Khālid b. Sinān said to his people: “I will extinguish for you the fire of al-ḥadathān.” A man of his people said to him: “By Allah, O Khālid, you have never said anything to us but the truth. So what is your business with the fire of al-ḥadathān? You claim that you will extinguish it.” Khālid went out, accompanied by some of his people, among them ʿUmārah b. Ziyād. They came to it, and it was coming out from a cleft of a mountain. Khālid drew a line for them and seated them within it, and said: “If I am delayed from you, do not call me by my name.” It came out like reddish-brown horses, one following another. Khālid met it and began striking it with his staff, saying: “Badā, badā, every guidance! The son of the shepherdess of goats claimed that I would not come out of it while my clothes are moist.” He entered the cleft with it and was delayed from them. Then ʿUmārah b. Ziyād said to them: “By Allah, if your companion were alive, he would have come out to you by now.” They said: “Call him by his name.” He said: “He forbade us to call him by his name.” But they called him by his name. He came out holding his head, and said: “Did I not forbid you to call me by my name? By Allah, you have killed me. Bury me. If donkeys pass by you, among them a dock-tailed donkey, then dig me up, for you will find me alive.” So they buried him. Donkeys passed by them, among them a dock-tailed donkey. They said: “Dig him up, for he commanded us to dig him up.” ʿUmārah said to them: “Do not dig him up. No, by Allah, Muḍar shall not say that we dig up our dead.” Khālid had said to them: “In the saddlebag of his wife are two tablets. If any matter becomes confused for you, look into them, for you will find what you ask about.” He said: “And no menstruating woman should touch them.” When they returned to his wife and asked her about them, she brought them out to them while she was menstruating, and the knowledge that was in them departed. Abū Yūnus said: Simāk b. Ḥarb said: The Prophet ﷺ was asked about him, and he said: “That was a prophet whom his people neglected.” Abū Yūnus said: Simāk b. Ḥarb said: The son of Khālid b. Sinān came to the Prophet ﷺ, and he said: “Welcome to the son of my brother.” This account is mawqūf on Ibn ʿAbbās, and it does not say that he was a prophet. The mursal reports which say that he was a prophet are not to be used as proof here. The more likely view is that he was a righteous man who had states and miracles. For if he lived during the interval (fatra), then it is established in Ṣaḥīḥ al-Bukhārī from the Messenger of Allah ﷺ that he said: “The closest of people to ʿĪsā b. Maryam is I; for there is no prophet between me and him.” And if he lived before that, then he cannot have been a prophet, because Allah the Exalted said: “That you may warn a people to whom no warner came before you” [al-Qaṣaṣ: 46]. More than one scholar has said that Allah the Exalted did not send, after Ismāʿīl, any prophet among the Arabs except Muḥammad ﷺ, the Seal of the Prophets, for whom Ibrāhīm al-Khalīl, the builder of the honored Kaʿbah, which Allah made the qiblah for the people of the earth as a matter of law, prayed; and of whom the prophets gave good tidings to their peoples, until the last to give good tidings of him was ʿĪsā b. Maryam ﷺ. By this very same approach one may refute what al-Suhaylī and others mentioned of the sending of a prophet from the Arabs named Shuʿayb b. Dhī Mihdham b. Shuʿayb b. Ṣafwān, the companion of Madyan, and the sending also to the Arabs of Ḥanẓalah b. Ṣafwān; but they denied them both, so Allah set Bukhtanaṣṣar over the Arabs, and he inflicted upon them killing and captivity similar to what he inflicted upon the Children of Israel. That was in the time of Maʿadd b. ʿAdnān. The evident matter is that these were righteous people who called to goodness. And Allah knows best. The mention of ʿAmr b. Luḥayy b. Qamaʿah b. Khindif has already passed in the accounts of Khuzāʿah after Jurhum.
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