Al-Bidayah wa an-NihayahIbn Kathir

After his father’s death, the offices of providing water for the pilgrims (siqāyah) and feeding them (rifādah) passed to Hāshim. Both he and his brother al-Muṭṭalib alone were counted among the “Near Kindred,” and throughout both the pre-Islamic period and the Islamic era they remained united; they even shared the confinement in the mountain defile, whereas the clans of ʿAbd Shams and Nawfal abandoned them. Concerning this, Abū Ṭālib said in his ode:

May God requite ʿAbd Shams and Nawfal on our behalf
With an evil chastisement—swift, not deferred.

No sons of a single father are known to have died in places so far apart as these brothers. Hāshim died in Gaza, in the Syrian region; ʿAbd Shams died in Mecca; Nawfal died at Salāmān in Iraq; and al-Muṭṭalib—who, for his beauty, was called “the Moon”—died at Raymān on the road to Yemen. These, then, are the four celebrated brothers: Hāshim, ʿAbd Shams, Nawfal, and al-Muṭṭalib.

They had a fifth brother, little known, Abū ʿAmr—whose name was ʿAbd. His original name was ʿAbd Qusayy, but people shortened it to ʿAbd ibn Qusayy. He died without offspring, as related by al-Zubayr ibn Bakkār and others.

Their six sisters were Tamāḍir, Ḥayyah, Rayṭah, Qilābah, Umm al-Akhtam, and Umm Sufyān.

All of these were the children of ʿAbd Manāf—Manāf being the name of an idol. His given name was al-Mughīrah. He had already assumed leadership in his father’s lifetime and attained every form of honor. He was the brother of ʿAbd al-Dār, the eldest of the sons, to whom the official dignities were bequeathed, as noted earlier. Among the children of Qusayy were also ʿAbd al-ʿUzzā, ʿAbd, Barrah, and Takhmur; their mother was Hubbā bint Hulayyil ibn Hubshiyyah ibn Salūl ibn Kaʿb ibn ʿAmr al-Khuzaʿī, whose father was the last king of Khuzaʿah and their final guardian of the Kaʿbah.

All of them were the children of Qusayy, whose personal name was Zayd. He was nicknamed Qusayy (“the distant one”) because, after his father’s death, his mother married Rabīʿah ibn Ḥarām ibn ʿUdhrah, who took her to his homeland while her son was still small; hence the epithet. When he grew up, he returned to Mecca.

Abd Manaf: See Ibn Hisham’s Sirah (vol. 1, p. 178) and Al-Rawd al-Anf (vol. 1, p. 203); both read it as Hala with the glottal hamza replaced by the letter ha, which is permissible, as in Al-Janna (p. 509). (1) In the manuscript it reads al-wifādah, a scribal error; the printed edition correctly has al-rifādah. Al-rifādah was a pre-Islamic Quraysh custom whereby each man contributed according to his means. During the pilgrimage season they pooled a considerable sum to purchase meat portions for the pilgrims, as well as food and raisins for wine, continuously feeding people until the season ended. Al-siqāyah refers to the Quraysh providing pilgrims with raisins soaked in water (al-Lisan, s.v. “rafad,” “saqa”). (2) The line appears in his Diwan (p. 8), with the complete poem included there (pp. 2–12), and also in Ibn Hisham’s Sirah (vol. 1, pp. 272–280). (3) Salaman: a spring belonging to the Banu Shayban tribe on the road from Mecca to Iraq (Maʿjam Ma-Istaʿjam, vol. 3, p. 745). (4) In Ibn al-Kalbi’s Jamharat al-Ansab (vol. 1, p. 94): “ʿUbayd.” (5) “daraja fulan”: he died leaving no descendants (al-Asas, s.v. “daraja”). (6) In the manuscript and the printed edition it reads “jubshī,” a scribal error; the correct reading is found in al-Ikmāl (vol. 2, p. 412). (7) Similarly, in al-Usul his lineage is traced to his grandfather; however, the correct affiliation is to ʿUdhrah, and the name of Abu Haram’s father is Dinah ibn ʿAbd Kabir ibn ʿUdhrah (al-Ikmāl, vol. 2, p. 412).
وكان إلى هاشم السقايةُ والرِّفادَةُ (١) بعد أبيه، وإليه وإلى أخيه المطلب نسَبُ ذوي القُرْبَى، وقد كانوا شيئًا واحدًا في حالتي الجاهلية والإسلام لم يفترقوا، ودخلوا معهم في الشِّعْب، وانخذل عنهم بنو عبد شمس ونوفل، ولهذا يقول أبو طالب في قصيدته (٢) : [من الطويل] جَزَى اللّهُ عَنَّا عبدَ شمسٍ ونَوْفلًا … عُقوبةَ شرٍّ عاجلًا غَيْرَ آجلِ ولا يُعْرف بنو أبٍ تباينوا في الوفاة مثلهم؛ فإنَّ هاشمًا مات بغزَّةَ من أرض الشام، وعبد شمس مات بمكة، ونوفل مات بَسَلامَان (٣) من أرض العراق، ومات المطلب - وكان يقال له: القمر لحُسْنه- بِرَيْمَان من طريق اليمن. فهؤلاء الأخوة الأربعة المشاهير وهم هاشم، وعبد شمس، ونوفل، والمطلب. ولهم أخ خامس ليس بمشهور، وهو أبو عمرو واسمه عبد (٤) ، وأصل اسمه عبد قُصَيّ، فقال الناس عبد بن قُصَيّ، دَرَج (٥) ولا عقب له. قاله الزُّبير بن بكَّار وغيره. وأخوات ستّ، وهنّ: تُماضِر، وحَيَّة، ورَيْطَة، وقِلابة، وأم الأخْثَم، وأم سفيان. كلُّ هؤلاء أولاد عبد مناف، ومناف اسم صنم، وأصل اسم عبد مناف: المغيرة. وكان قد رأَس في زمن والده، وذهب به الشرفُ كلَّ مذهب - وهو أخو عبد الدار الذي كان أكبر ولد أبيه، وإليه أوصى بالمناصب كما تقدَّم. وعبد العُزَّى، وعَبْد، وبَرَّة، وتَخْمُر، وأمُّهم كلهم حُبَّى بنت حُلَيل بن حُبْشِيَّة (٦) بن سَلُول بن كعب بن عمرو الخُزَاعي، وأبوها آخر ملوك خزاعة، وولاة البيتِ منهم. وكلُّهم أولاد قُصَيّ واسمه زيد. وإنما سُمِّي بذلك، لأن أمه تزوجت بعد أبيه بربيعة بن حَرَام بن عُذْرة (٧) ، فسافر بها إلى بلاده وابنُها صغير، فسمي قصيًّا لذلك. ثم عاد إلى مكة وهو كبير.
= عبد مناف. انظر سيرة ابن هشام (١/ ١٧٨) والروض الأنف (١/ ٢٠٣) وفيهما: هلا نزلت بإبدال الهمزة هاءً، وهو جائز كما في الجنى (ص ٥٠٩). (١) في ح: الوفادة، وهو تصحيف، والمثبت من ط. والرِّفادة شيء، كانت قريش تترافد به في الجاهلية، فيخرج كل إنسان مالًا بقدر طاقته، فيجمعون من ذلك مالًا عظيمًا أيام الموسم، فيشترون به للحاج الجُزُر والطعام والزبيب للنبيذ، فلا يزالون يطعمون الناس حتى تنقضي أيام موسم الحج. وأما السِّقاية فهي ما كانت قريش تسقيه الحجّاج من الزبيب المنبوذ في الماء. اللسان (رفد، سقي). (٢) البيت في ديوانه (ص ٨) والقصيدة بتمامها فيه (ص ٢ - ١٢) وفي سيرة ابن هشام (١/ ٢٧٢ - ٢٨٠). (٣) سَلامان: ماء لبني شيبان على طريق مكة إلى العراق. معجم ما استعجم (٣/ ٧٤٥). (٤) في جمهرة النسب لابن الكلبي (١/ ٩٤) عُبيد. (٥) درج فلان: مات وما ترك نسلًا. الأساس (درج). (٦) في ح، ط: جبشي تصحيف والمثبت من الإكمال (٢/ ٤١٢). (٧) كذا في الأصول، نسبَهُ إلى جده، ولعل الصواب من عذرة، واسم أبي حرام: ضِنَّة بن عبد كبير بن عذرة كما في الإكمال (٢/ ٤١٢).

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