Tarikh (al-Tabari) 629
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ذِكْرُ امريء القيس /امْرِئِ الْقَيْسِ بْنِ حُجْرٍ الْكِنْدِيِّ صَاحِبِ إِحْدَى الْمُعَلَّقَاتِ وَهِيَ أَفْخَرُهُنَّ وَأَشْهَرُهُنَّ، الَّتِي أَوَّلُهَا قِفَا نَبْكِ مِنْ ذِكْرَى حَبِيبٍ وَمَنْزِلٍ قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا هُشَيْمٌ حَدَّثَنَا أَبُو الْجَهْمِ عَنِ الزُّهْرِيِّ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: امْرُؤُ الْقَيْسِ صَاحِبُ لِوَاءِ الشُّعَرَاءِ إِلَى النَّارِ وَقَدْ رَوَى هَذَا الْحَدِيثَ عَنْ هُشَيْمٍ جَمَاعَةٌ كَثِيرُونَ مِنْهُمْ بِشْرُ بْنُ الْحَكَمِ، وَالْحَسَنُ بْنُ عَرَفَةَ، وَعَبْدُ اللَّهِ بْنُ هَارُونَ أَمِيرُ الْمُؤْمِنِينَ الْمَأْمُونُ أَخُو الْأَمِينِ، وَيَحْيَى بْنُ مَعِينٍ، وَأَخْرَجَهُ ابْنُ عَدِيٍّ مِنْ طَرِيقِ عَبْدِ الرَّزَّاقِ عَنِ الزُّهْرِيِّ بِهِ. وَهَذَا مُنْقَطِعٌ، وَرُوِيَ مِنْ وَجْهٍ آخَرَ، عَنْ أَبِي هُرَيْرَةَ وَلَا يَصِحُّ مِنْ غَيْرِ هَذَا الْوَجْهِ. وَقَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: هُوَ امْرُؤُ الْقَيْسِ بْنُ حُجْرِ بْنِ الْحَارِثِ بْنِ عَمْرِو بْنِ حُجْرٍ آكِلِ الْمُرَارِ بْنِ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ الْحَارِثِ بْنِ يَعْرُبَ بْنِ ثَوْرِ بْنِ مُرَتِّعِ بْنِ مُعَاوِيَةَ بْنِ كِنْدَةَ أَبُو يَزِيدَ، وَيُقَالَ: أَبُو وَهْبٍ وَيُقَالُ: أَبُو الْحَارِثِ الْكِنْدِيُّ، كَانَ بِأَعْمَالِ دِمَشْقَ وَقَدْ ذَكَرَ مَوَاضِعَ مِنْهَا فِي شِعْرِهِ فَمِنْ ذَلِكَ قَوْلُهُ قِفَا نَبْكِ مِنْ ذِكْرَى حَبِيبٍ وَمُنْزِلِ بِسِقْطِ اللِّوَى بَيْنَ الدَّخُولِ فَحَوْمَلِ فَتُوضِحَ فَالْمِقْرَاةِ لَمْ يَعْفُ رَسْمُهَا لِمَا نَسَجَتْهَا مِنْ جَنُوبٍ وَشَمْأَلِ قَالَ: وَهَذِهِ مَوَاضِعُ مَعْرُوفَةٌ بِحُورَانَ. ثُمَّ رَوَى مِنْ طَرِيقِ هِشَامِ بْنِ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيِّ حَدَّثَنِي فَرْوَةُ بْنُ سَعِيدِ بْنِ عَفِيفِ بْنِ مَعْدِي كَرِبَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ ﷺ إِذْ أَقْبَلَ وَفْدٌ مِنَ الْيَمَنِ فَقَالُوا: يَا رَسُولَ اللَّهِ لَقَدْ أَحْيَانَا اللَّهُ بِبَيْتَيْنِ مِنْ شِعْرِ امْرِئِ الْقَيْسِ قَالَ: وَكَيْفَ ذَاكَ ؟ قَالُوا: أَقْبَلْنَا نُرِيدُكَ حَتَّى إِذَا كُنَّا بِبَعْضِ الطَّرِيقِ أَخْطَأْنَا الطَّرِيقَ فَمَكَثْنَا ثَلَاثًا لَا نَقْدِرُ عَلَى الْمَاءِ فَتَفَرَّقْنَا إِلَى أُصُولِ طَلْحٍ وَسَمُرٍ ; لِيَمُوتَ كُلُّ رَجُلٍ مِنَّا فِي ظِلِّ شَجَرَةٍ فَبَيْنَا نَحْنُ بِآخِرِ رَمَقٍ إِذَا رَاكِبٌ يُوضِعُ عَلَى بَعِيرٍ فَلَمَّا رَآهُ بَعْضُنَا - قَالَ وَالرَّاكِبُ يَسْمَعُ -: وَلَمَّا رَأَتْ أَنَّ الشَّرِيعَةَ هَمُّهَا وَأَنَّ الْبَيَاضَ مِنْ فَرَائِصِهَا دَامِي تَيَمَّمَتِ الْعَيْنَ الَّتِي عِنْدَ ضَارِجٍ يَفِيءُ عَلَيْهَا الظِّلُّ عَرْمَضُهَا طَامِي فَقَالَ الرَّاكِبُ: وَمَنْ يَقُولُ هَذَا الشِّعْرَ ؟ - وَقَدْ رَأَى مَا بِنَا مِنَ الْجَهْدِ - قَالَ: قُلْنَا: امْرُؤُ الْقَيْسِ بْنُ حُجْرٍ قَالَ: وَاللَّهِ مَا كَذَبَ هَذَا ضَارِجٌ عِنْدَكُمْ فَنَظَرْنَا فَاذَا بَيْنَنَا وَبَيْنَ الْمَاءِ نَحْوٌ مِنْ خَمْسِينَ ذِرَاعًا فَحَبَوْنَا إِلَيْهِ عَلَى الرُّكَبِ فَاذَا هُوَ كَمَا قَالَ امْرُؤُ الْقَيْسِ عَلَيْهِ الْعَرْمَضُ يَفِيءُ عَلَيْهِ الظِّلُّ فَقَالَ رَسُولُ اللَّهِ ﷺ: ذَاكَ رَجُلٌ مَذْكُورٌ فِي الدُّنْيَا مَنْسِيٌّ فِي الْآخِرَةِ، شَرِيفٌ فِي الدُّنْيَا خَامِلٌ فِي الْآخِرَةِ، بِيَدِهِ لِوَاءُ الشُّعَرَاءِ يَقُودُهُمْ إِلَى النَّارِ. وَذَكَرَ الْكَلْبِيُّ أَنَّ امْرَأَ الْقَيْسِ أَقْبَلَ بِرَايَاتِهِ، يُرِيدُ قِتَالَ بَنِي أَسَدٍ حِينَ قَتَلُوا أَبَاهُ فَمَرَّ بِتَبَالَةَ وَبِهَا ذُو الْخَلَصَةِ، وَهُوَ صَنَمٌ وَكَانَتِ الْعَرَبُ تَسْتَقْسِمُ عِنْدَهُ فَاسْتَقْسَمَ فَخَرَجَ الْقَدَحُ النَّاهِي ثُمَّ الثَّانِيَةَ ثُمَّ الثَّالِثَةَ كَذَلِكَ فَكَسَرَ الْقِدَاحَ وَضَرَبَ بِهَا وَجْهَ ذِي الْخَلَصَةِ، وَقَالَ: عَضَضْتَ بِأَيْرِ أَبِيكَ لَوْ كَانَ أَبُوكَ الْمَقْتُولُ لَمَا عَوَّقْتَنِي، ثُمَّ أَغَارَ عَلَى بَنِي أَسَدٍ فَقَتَلَهُمْ قَتْلًا ذَرِيعًا. قَالَ ابْنُ الْكَلْبِيِّ: فَلَمْ يُسْتَقْسَمْ عِنْدَ ذِي الْخَلَصَةِ حَتَّى جَاءَ الْإِسْلَامُ. وَذَكَرَ بَعْضُهُمْ أَنَّهُ امْتَدَحَ قَيْصَرَ مَلِكَ الرُّومِ يَسْتَنْجِدُهُ فِي بَعْضِ الْحُرُوبِ، وَيَسْتَرْفِدُهُ فَلَمْ يَجِدْ مَا يُؤَمِّلُهُ عِنْدَهُ فَهَجَاهُ بَعْدَ ذَلِكَ فَيُقَالَ: إِنَّهُ سَقَاهُ سُمًّا فَقَتَلَهُ فَأَلْجَأَهُ الْمَوْتُ إِلَى جَنْبِ قَبْرِ امْرَأَةٍ عِنْدَ جَبَلٍ يُقَالَ لَهُ: عَسِيبٌ فَكَتَبَ هُنَالِكَ أَجَارَتَنَا إِنَّ الْمَزَارَ قَرِيبٌ وَإِنِّي مُقِيمٌ مَا أَقَامَ عَسِيبُ أَجَارَتَنَا إِنَّا غَرِيبَانِ هَاهُنَا وَكُلُّ غَرِيبٍ لِلْغَرِيبِ نَسِيبُ وَقَدْ ذَكَرُوا أَنَّ الْمُعَلَّقَاتِ السَّبْعَ كَانَتْ مُعَلَّقَةً بِالْكَعْبَةِ، وَذَلِكَ أَنَّ الْعَرَبَ كَانُوا إِذَا عَمِلَ أَحَدُهُمْ قَصِيدَةً عَرَضَهَا عَلَى قُرَيْشٍ فَإِنْ أَجَازُوهَا عَلَّقُوهَا عَلَى الْكَعْبَةِ تَعْظِيمًا لِشَأْنِهَا فَاجْتَمَعَ مِنْ ذَلِكَ هَذِهِ الْمُعَلَّقَاتُ السَّبْعُ فَالْأُولَى لِامْرِئِ الْقَيْسِ بْنِ حُجْرٍ الْكَنَدِيِّ كَمَا تَقَدَّمَ وَأَوَّلُهَا قِفَا نَبْكِ مِنْ ذِكْرَى حَبِيبٍ وَمُنْزِلٍ بِسِقْطِ اللِّوَى بَيْنَ الدَّخُولِ فَحَوْمَلِ وَالثَّانِيَةُ لِلنَّابِغَةِ الذُّبْيَانِيِّ وَاسْمُهُ زِيَادُ بْنُ مُعَاوِيَةَ، وَيُقَالَ: زِيَادُ بْنُ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ ضِبَابِ بْنِ جَابِرِ بْنِ يَرْبُوعَ بْنِ غَيْظِ بْنِ مُرَّةَ بْنِ عَوْفِ بْنِ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضٍ، وَأَوَّلُهَا يَا دَارَ مَيَّةَ بِالْعَلْيَاءِ فَالسَّنَدِ أَقْوَتْ وَطَالَ عَلَيْهَا سَالِفُ الْأَبَدِ وَالثَّالِثَةُ لِزُهَيْرِ بْنِ أَبِي سُلْمَى رَبِيعَةَ بْنِ رِيَاحٍ الْمُزَنِيِّ، وَأَوَّلُهَا أَمِنْ أُمِّ أَوْفَى دِمْنَةٌ لَمْ تَكَلَّمِ بِحَوْمَانَةِ الدَّرَّاجِ فَالْمُتَثَلِّمِ وَالرَّابِعَةُ لِطَرَفَةَ بْنِ الْعَبْدِ بْنِ سُفْيَانَ بْنِ سَعْدِ بْنِ مَالِكِ بْنِ ضُبَيْعَةَ بْنِ قَيْسِ بْنِ ثَعْلَبَةَ بْنِ عُكَابَةَ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ، وَأَوَّلُهَا لِخَوْلَةَ أَطْلَالٌ بِبُرْقَةَ ثَهْمَدِ تَلُوحُ كَبَاقِي الْوَشْمِ فِي ظَاهِرِ الْيَدِ وَالْخَامِسَةُ لِعَنْتَرَةَ بْنِ شَدَّادِ بْنِ مُعَاوِيَةَ بْنِ قُرَادِ بْنِ مَخْزُومِ بْنِ رَبِيعَةَ بْنِ مَالِكِ بْنِ غَالِبِ بْنِ قُطَيْعَةَ بْنِ عَبْسٍ الْعَبْسِيُّ، وَأَوَّلُهَا هَلْ غَادَرَ الشُّعَرَاءُ مِنْ مُتَرَدَّمِ أَمْ هَلْ عَرَفْتَ الدَّارَ بَعْدَ تَوَهُّمِ وَالسَّادِسَةُ لِعَلْقَمَةَ بْنِ عَبْدَةَ بْنِ النُّعْمَانِ بْنِ قَيْسٍ أَحَدِ بَنِي تَمِيمٍ، وَأَوَّلُهَا طَحَا بِكَ قَلْبٌ فِي الْحِسَانِ طَرُوبُ بُعَيْدَ الشَّبَابِ عَصْرَ حَانَ مَشِيبُ وَالسَّابِعَةُ - وَمِنْهُمْ مَنْ لَا يُثْبِتُهَا فِي الْمُعَلَّقَاتِ وَهُوَ قَوْلُ الْأَصْمَعِيِّ وَغَيْرِهِ - وَهِيَ لِلَبِيدِ بْنِ رَبِيعَةَ بْنِ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ مُعَاوِيَةَ بْنِ بَكْرِ بْنِ هَوَازِنَ بْنِ مَنْصُورِ بْنِ عِكْرِمَةَ بْنِ خَصَفَةَ بْنِ قَيْسِ بْنِ عَيْلَانَ بْنِ مُضَرَ، وَأَوَّلُهَا عَفَتِ الدِّيَارُ مَحَلُّهَا فَمُقَامُهَا بِمِنًى تَأَبَّدَ غَوْلُهَا فِرِجَامُهَا فَأَمَّا الْقَصِيدَةُ الَّتِي لَا يُعْرَفُ قَائِلُهَا فِيمَا ذَكَرَهُ أَبُو عُبَيْدَةَ وَالْأَصْمَعِيُّ وَالْمُبَرِّدُ وَغَيْرُهُمْ فَهِيَ قَوْلُهُ هَلْ بِالطُّلُولِ لِسَائِلٍ رَدُّ أَمْ هَلْ لَهَا بِتَكَلُّمٍ عَهْدُ وَهِيَ مُطَوَّلَةٌ، وَفِيهَا مَعَانٍ حَسَنَةٌ كَثِيرَةٌ.
Translation
✧ Mention of Imruʾ al-Qays / Imriʾ al-Qays b. Ḥujr al-Kindī, the author of one of the Muʿallaqāt, which is the most boastful and most famous of them, whose opening is: Qifā nabki min dhikrā ḥabībin wa-manzil Imām Aḥmad said: Hushaym narrated to us, Abū al-Jahm narrated to us from al-Zuhrī from Abū Salamah from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Imruʾ al-Qays is the bearer of the banner of the poets to the Fire." This ḥadīth has been narrated from Hushaym by many, among them Bishr b. al-Ḥakam, al-Ḥasan b. ʿArafah, and ʿAbd Allāh b. Hārūn, the Commander of the Faithful al-Maʾmūn, brother of al-Amīn, and Yaḥyā b. Maʿīn. Ibn ʿAdī transmitted it from the path of ʿAbd al-Razzāq from al-Zuhrī with it. This is disconnected, and it has been narrated from another direction from Abū Hurayrah, and it is not sound from other than this direction. Al-Ḥāfiẓ Ibn ʿAsākir said: He is Imruʾ al-Qays b. Ḥujr b. al-Ḥārith b. ʿAmr b. Ḥujr Ākil al-Murār b. ʿAmr b. Muʿāwiyah b. al-Ḥārith b. Yaʿrub b. Thawr b. Murattiʿ b. Muʿāwiyah b. Kindah, Abū Yazīd; and it is said: Abū Wahb; and it is said: Abū al-Ḥārith al-Kindī. He was in the districts of Damascus, and he mentioned places from it in his poetry. Among that is his saying: Qifā nabki min dhikrā ḥabībin wa-munzilī bi-siqṭi al-liwā bayna al-dakhūli fa-ḥawmalī Fa-tūḍiḥa fa-al-miqrāti lam yaʿfu rasmuhā li-mā nasajathā min janūbin wa-shamʾalī He said: These are places known in Ḥawrān. Then he narrated from the path of Hishām b. Muḥammad b. al-Sāʾib al-Kalbī: Farwah b. Saʿīd b. ʿAfīf b. Maʿdī Karib narrated to me from his father from his grandfather, who said: While we were with the Messenger of Allah ﷺ, a delegation from Yemen came forward and said: "O Messenger of Allah, Allah has revived us with two verses from the poetry of Imruʾ al-Qays." He said: "And how is that?" They said: "We set out seeking you, until when we were on part of the road we missed the way and stayed for three days unable to find water, so we dispersed to the roots of ṭalḥ and samur trees, so that each man of us would die in the shade of a tree. While we were at our last breath, suddenly a rider was hastening on a camel; when some of us saw him—he said, while the rider was listening—: Wa-lammā raʾat anna al-sharīʿata hammuhā wa-anna al-bayāḍa min farāʾiṣihā dāmī Tayammamat al-ʿayna allatī ʿinda Ḍārijin yafīʾu ʿalayhā al-ẓillu ʿarmadu-hā ṭāmī The rider said: 'Who says this poetry?'—and he had seen the exhaustion we were in. We said: 'Imruʾ al-Qays b. Ḥujr.' He said: 'By Allah, he did not lie; this is Ḍārij near you.' So we looked, and behold, between us and the water was about fifty cubits, so we crawled to it on our knees, and behold, it was as Imruʾ al-Qays said: upon it was the green scum, and the shade fell upon it. The Messenger of Allah ﷺ said: 'That is a man remembered in this world, forgotten in the Hereafter; noble in this world, obscure in the Hereafter; in his hand is the banner of the poets, leading them to the Fire.'" Al-Kalbī mentioned that Imruʾ al-Qays set out with his banners, intending to fight Banū Asad when they had killed his father. He passed by Tabālah, where Dhū al-Khalaṣah was—an idol at which the Arabs used to practice divination by arrows. He drew lots, and the forbidding arrow came out; then a second time, then a third time, likewise. So he broke the arrows and struck the face of Dhū al-Khalaṣah with them, and said: "Bite your father's penis! If your father had been the one killed, you would not have hindered me." Then he raided Banū Asad and killed them with a swift slaughter. Ibn al-Kalbī said: Divination by arrows was not practiced at Dhū al-Khalaṣah again until Islam came. Some mentioned that he praised Caesar, the king of the Byzantines, seeking his aid in some wars and requesting a gift from him, but he did not find what he hoped for with him, so he satirized him after that. It is said that Caesar gave him poison to drink, which killed him, and death forced him to the side of a woman's grave near a mountain called ʿAsīb, where he wrote: Ajāratanā inna al-mazāra qarībun wa-innī muqīmun mā aqāma ʿAsību Ajāratanā innā gharībāni hāhunā wa-kullu gharībin li-l-gharībi nasību They have mentioned that the seven Muʿallaqāt were suspended on the Kaʿbah. That is because when one of the Arabs composed a qaṣīdah, he would present it to Quraysh; if they approved it, they would hang it on the Kaʿbah in honor of its status. From that, these seven Muʿallaqāt came together. The first is by Imruʾ al-Qays b. Ḥujr al-Kindī, as preceded, and its opening is: Qifā nabki min dhikrā ḥabībin wa-munzilī bi-siqṭi al-liwā bayna al-dakhūli fa-ḥawmalī The second is by al-Nābighah al-Dhubyānī, whose name is Ziyād b. Muʿāwiyah; and it is said: Ziyād b. ʿAmr b. Muʿāwiyah b. Ḍibāb b. Jābir b. Yarbūʿ b. Ghayẓ b. Murrah b. ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ, and its opening is: Yā dāra Mayyata bi-al-ʿalyāʾi fa-al-sanadi aqwat wa-ṭāla ʿalayhā sālifu al-abadi The third is by Zuhayr b. Abī Sulmā Rabīʿah b. Riyāḥ al-Muzanī, and its opening is: A-min Ummi Awfā dimnatun lam takallami bi-ḥawmānati al-darrāji fa-al-mutathallami The fourth is by Ṭarafah b. al-ʿAbd b. Sufyān b. Saʿd b. Mālik b. Ḍubayʿah b. Qays b. Thaʿlabah b. ʿUkābah b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil, and its opening is: Li-Khawlata aṭlālun bi-burqati Thahmadi talūḥu ka-bāqī al-washmi fī ẓāhiri al-yadi The fifth is by ʿAntarah b. Shaddād b. Muʿāwiyah b. Qurād b. Makhzūm b. Rabīʿah b. Mālik b. Ghālib b. Quṭayʿah b. ʿAbs al-ʿAbsī, and its opening is: Hal ghādara al-shuʿarāʾu min mutaraddami am hal ʿarafta al-dāra baʿda tawahhumi The sixth is by ʿAlqamah b. ʿAbdah b. al-Nuʿmān b. Qays, one of Banū Tamīm, and its opening is: Ṭaḥā bika qalbun fī al-ḥisāni ṭarūbu buʿayda al-shabābi ʿaṣra ḥāna mashību The seventh—and some do not affirm it among the Muʿallaqāt, and that is the statement of al-Aṣmaʿī and others—is by Labīd b. Rabīʿah b. Mālik b. Jaʿfar b. Kilāb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah b. Muʿāwiyah b. Bakr b. Hawāzin b. Manṣūr b. ʿIkrimah b. Khaṣafah b. Qays b. ʿAylān b. Muḍar, and its opening is: ʿAfat al-diyāru maḥalluhā fa-muqāmuhā bi-Minan taʾabbada ghawluhā fa-rijāmuhā As for the qaṣīdah whose author is unknown, as mentioned by Abū ʿUbaydah, al-Aṣmaʿī, al-Mubarrad, and others, it is his saying: Hal bi-al-ṭulūli li-sāʾilin raddu am hal lahā bi-takallumin ʿahdu It is lengthy, and in it there are many fine meanings.
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