Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Then another, perched in a tree, called out, “I am Sumaymīt.”
They responded, “A nasnās—seize him!”
He added, “The Banu Mahrah hunt the creature and eat it.”
He went on: “The Banu Umīm, descendants of Lawadh son of Shem son of Noah (1), once settled in Zunnār, a sandy region thick with date-palms. Voices of the jinn could be heard there until the people multiplied; when they rebelled, Allah punished and annihilated them, leaving only a few survivors whom the Arabs still chance upon. Every man and woman among those remnants has a single hand or foot on one side of the body only, and they are called nasnās.”
I remarked, “This is like the saying of some: ‘Mankind has gone, and the nasnās remain.’ They resemble human beings but are not truly human. Perhaps they arose from a mixture of apes and people—glory be to the All-Powerful.”
It has also been reported that Yaḥyā ibn Aktham (2) was seen in a dream, and that he had been forgiven and admitted to Paradise.
Al-Sarrāj (3) states in his History: “He died at al-Rabadhah (4) on his return from Ḥajj, on a Friday in Dhū al-Ḥijjah of the year 242 AH.”
His nephew said, “He reached the age of eighty-three.”

(1) In Hayat al-Hayawan al-Kubra, vol. 2, p. 353, it is reported that they are descended from Iram, son of Sam and brother of the peoples of ‘Ad and Thamud. (2) al-aktham (also pronounced al-aktam): literally “big-bellied,” hence “replete, well-fed”; the two pronunciations are equivalent. (3) Muhammad ibn Ishaq ibn Ibrahim ibn Abd Allah, Abu al-Abbas al-Sarraj al-Naysaburi, a mawla of the tribe of Thaqif; d. 313 AH/925 CE. His full biography will appear in volume 14 of this work, entry no. 216. (4) al-Rabadhah (first two letters with fathah, the dotted dhal likewise, followed by a silent ha): a village on the pilgrims’ route near Medina. It contains the grave of the distinguished Companion Abu Dharr al-Ghifari (Jundub ibn Junada).
فَقَالَ آخَرُ مِنْ شَجَرَةٍ: أَنَا صُمَيْمِيْتٌ. فَقَالُوا: نَسْنَاسٌ، خُذُوْهُ. قَالَ: وَبَنُو مَهْرَةَ يَصْطَادُوْنَهَا وَيَأْكُلُوْنَهَا. قَالَ: وَكَانَ بَنُو أُمِيْمَ بنِ لاَوَذَ بنِ سَامِ بنِ نُوْحٍ (١) سَكَنُوا زُنَّارَ أَرْضِ رَمْلٍ كَثِيْرَةِ النَّخْلِ، وَيُسْمَعُ فِيْهَا حِسُّ الجِنِّ حَتَّى كَثُرُوا، فَعَصَوْا، فَعَاقَبَهُمُ اللهُ، فَأَهْلَكَهُمْ، وَبَقِيَ مِنْهُمْ بَقَايَا لِلْعَرَبِ تَقَعُ عَلَيْهِمْ، وَلِلرَّجُلِ وَالمَرْأَةِ مِنْهُمْ يَدٌ أَوْ رِجْلٌ فِي شِقٍّ وَاحِدٍ، يُقَالُ لَهُمُ: النَّسْنَاسُ. قُلْتُ: هَذَا كَقَوْلِ بَعْضِهِم: ذَهَبَ النَّاسُ، وَبَقِيَ النَّسْنَاسُ. يُشْبِهُونَ النَّاسَ، وَليْسُوا بِنَاسٍ، وَلَعَلَّ هَؤُلاَءِ تَوَلَّدُوا مِنْ قِرَدَةٍ وَنَاسٍ - فَسُبْحَانَ القَادِرِ -. وَقَدْ رُوِيَ: أَنَّ يَحْيَى بنَ أَكْثَمَ (٢) رُئِيَ فِي النَّوْمِ، وَأَنَّهُ غُفِرَ لَهُ، وَأُدْخِلَ الجَنَّةَ. قَالَ السَّرَّاجُ (٣) فِي (تَارِيْخِهِ) : مَاتَ بِالرَّبَذَةِ (٤) ، مُنصَرَفَهُ مِنَ الحَجِّ، يَوْمَ الجُمُعَةِ، فِي ذِي الحِجَّةِ، سَنَةَ اثْنَتَيْنِ وَأَرْبَعِيْنَ وَمائَتَيْنِ. قَالَ ابْنُ أُخْتِهِ: بَلَغَ ثَلاَثاً وَثَمَانِيْنَ سَنَةً.
(١) في " حياة الحيوان الكبرى " ٢ / ٣٥٣: ... يقال: إنهم من نسل إرم بن سام أخي عاد وثمود ... (٢) الاكثم: العظيم البطن، والشبعان أيضا. يقال بالثاء المثلثة، والتاء المثناة من فوقها، معناهما واحد. (٣) هو محمد بن إسحاق بن إبراهيم بن عبد الله، أبو العباس السراج النيسابوري، مولى ثقيف متوفى سنة ٣١٣ هـ، وسترد ترجمته في الجزء الرابع عشر من هذا الكتاب الترجمة رقم (٢١٦) (٤) بفتح أوله وثانيه، وذال معجمة مفتوحة أيضا، وبعدها هاء ساكنة: قرية من قرى المدينة على طريق الحجاج، ينزلونها عند عبورهم عليها. وفيها قبر الصحابي الجليل أبي ذر الغفاري جندب بن جنادة.

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