Bad

Bad' wal-khalq : Genesis and Creation

Ibn Ishāq= Muhammad ibn Ishāq (d.c. 150/767).

His Sira (Biography) is primarily extant in the recension of Ibn Hisham (d. c. 233 /828).

Sīrat rasūl Allah (recension of 'Abd al-Malik b. Hishām), ed. F. Wüstenfeld, Göttingen 1858-60; repr. Beirut n.d.;

Sīrat rasul Allah (recension of 'Abd al-Malik b. Hishām) Edited by Ferdinand Wüstenfeld. 2 vols. 1858. Reprint, Frankfurt-am-Main: Minerva, 1961.

ed. Mustafā al-Saqqa et al., 4 vols, in 2, 2nd ed., Cairo 1955

Ibn Ishaq-Guillaume,

The life of Muhammad. A translation of Ibn Ishaq's Sırat rasul Allah, trans. A. Guillaume, Oxford 1955; repr. Karachi 1967

Newby, Gordon

The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad. Columbia: University of South Carolina Press, 1989. A reconstruction of the first part of the Sira of Ibn Ishaq probably entitled al-Mubtada' ("The Beginning").

ابن هشام، عبد الملك.

The al-Sirat al-Nabi as redacted in the epitome of `Abd al-Malik Ibn Hisham (d.233/828).

al-Sīrah al-Nabawiyyah li-Abi Muhamnmad `Abd al-Malik ibn Hishām... 2 vols. ed. Jamāl Thābit, Muhammad Maḥmūd and Sayyid Ibrahim., Cairo: Dar al-Hadith, 1424/2004. (vol.1 575pp. Vol. 2 535pp). *

Sīrat Rasūl Allāh. al-Sīrah al-Nabawīyah / li-Ibn Hishām ; bi-sharḥ al-Wazīr al-Maghribī Ed. Suhayl Zakkār. ا
لسيرة النبوية / لابن هشام ؛ بشرح الوزير المغربي ؛ تحقيق سهيل زكار. Beirut: Dār al-Fikr lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 1992. Description: 2 v. (16, 1191 p.) : ill. ; 25 cm.

The Life of Muhammad, A Translation of Ishaq's Sirat Rasul Allah with Introduction and Notes by A. Guillaume. Lahore, Karachi, Dacca: Pakistan Branch .Oxford University Press, 1970.

Newby, Gordon

The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad. Columbia: University of South Carolina Press, 1989.

Guillaume, Alfred,

"Yûnus ibn Bukayr, and Muhammad Ibn Ishaq, New Light on the Life of Muhammad," Journal of Semitic Studies Monograph; No. 1. Manchester: 1960.

The Life of Muhammad: A translation of Ihn Ishaq's Sirat Rasul Allah Oxford University Press, 1968.

The descent of the Prophet Muhammad in the Sirah of Ibn Isḥāq (d.150/767), as redacted in the epitome of Ibn Hisham (d.233/828).

MUHAMMAD'S PURE DESCENT FROM ADAM

Abu Muhammad 'Abdu'l-Malik ibn Hishām the Grammarian said :

This is the book of the biography of the apostle of God.
Muhammad was the son of 'Abdullah, b. 'Abdu'l-Muţţalib (whose name was Shayba), b. Hāshim (whose name was 'Amr), b. 'Abdu Manāf (whose name was al-Mughīra), b. Quṣayy (whose name was Zayd), b. Kilãb, b. Murra, b. Ka`b, b. Lu'ayy, b. Ghālib, b. Fihr, b. Mālik, b. al-Naḍr, b. Kināna, b. Khuzayma, b. Mudrika (whose name was 'Āmir), b. Ilyās, b. Muḍar, b. Nizār, b. Ma'add, b. 'Adnān, b. Udd (or Udad), b. Muqaw-wam, b. Nāḥūr, b. Tayrah, b. Ya`rub, b. Yashjub, b. Nābit, b. Ismā'īl, b. Ibrāhīm, the friend of the Compassionate, b. Tāriḥ (who is Āzar), b. Nāḥūr, b. Sārūgh, b. Rā`ū, b. Fālikh, b. 'Aybar, b. Shālikh, b. Arfakhshadh, b. Sām, b. Nūḥ, b. Lamk, b. Mattūshalakh, b. Akhnūkh, [who is the prophet Idrīs according to what they allege] but God knows best (he was the first of the sons of Adam to whom prophecy and writing with a pen were given), b. Yard, b. Mahlīl, b. Qaynan, b. Yānish, b. Shīth, b. Adam (10).*

THE LINE OF ISMĀ'ĪL

    Ismā'īl b. Ibrāhīm begat twelve sons: Nābit the eldest, Qaydhar, Adhbul, Mabshā, Misma` Māshī, Dimmā, Adhr, Ṭaymā, Yaţur, Nabish, Qaydhumā. Their mother was Ra`la d. Muḍāḍ b. 'Amr al-Jurhuml (n). Jurhumī was the son of Yaqṭan b. 'Aybar b. Shālikh, and [Yaqṭan was] ³ Qaḥṭān b. 'Aybar b. Shālikh. According to report Ismā`īl lived 130 years, [p.4] and when he died he was buried in the sacred precincts [ 1= The ḥijr is the semicircular space between the ḥaṭīm (wall) and the Ka'ba.] of the Ka'ba beside his mother Hagar (12).

CHECK
    Muhammad b. Muslim b. 'Ubaydullah b. Shihāb al-Zuhrï told me that 'Abdu'l-Rahman b. 'Abdullah b. Ka'b b. Malik al-Ansārī, also called al-Sulami, told him that the apostle of God said: 'When you conquer Egypt treat its people well, for they can claim our protection and kinship.' I asked al-Zuhrĩ what the apostle meant by making them our kin and he replied that Hagar, the mother of Isma'ĩl, was of their stock (13).
    'Ād b. 'Aus b. Iram b. Sām b. Nūh and Thamūd and Jādīs the two sons of 'Ãbir b. Iram b. Sām b. Nuh, and Tasm and 'Imlaq and Umaym the sons of Lawidh b. Sam b. Nūh are all Arabs. Nābit b. Ismā'īl begat Yashjub and the line runs: Ya'rub-Tayrah-Nãhũr-Muqawwam-Udad-'Adnan (14).
    From 'Adnān the tribes descended from Ismā'īl split off. 'Adnan had 6> 7 two sons, Ma'add and 'Akk (14). Ma'add had four sons: Nizar, Quda'a (he being his first born he was called Abu Quda'a), Qunus, and lyad. Qudä'a went to the Yaman to Himyar b. Saba' whose name was 'Abdu Shams ; the reason why he was called Saba' was that he was the first among the Arabs to take captives. He was the son of Yashjub b. Ya'rub b. Qahtan (15). Of Qunus b. Ma'add according to the genealogists of Ma'add, none has survived. Al-Nu'mãn b. al-Mundhir king of al-Hïra belonged to their tribe. Al-Zuhrĩ told me that this Nu'mān belonged to the Qunus b. Ma'add.(i6).
    Ya'qũb b. 'Utba b. al-Mughīra b. al-Akhnas told me that a shaykh of the Ansar of B. Zurayq told him that 'Umar b. al-Khaţţab, when he was given the sword of al-Nu'mãn b. al-Mundhir, sent for Jubayr b. Maţ'im b. 'Adîy b. Naufal b. 'Abdu Manāf b. Qusayy (he being the best genealogist of the Qunaysh and indeed of all the Arabs and claimed to have been taught by Abu Bakr who was the greatest genealogist of the Arabs) and girded it on him. When he asked who al-Nu'mãn was, Jubayr replied that he was a survivor of the tribe of Qunus b. Ma'add, However, the rest of the Arabs assert that he belonged to the Lakhm of the Rabî'a b. Nasr. Only God knows the truth (17).

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9 OF RABÎ'A B. NASR KING OF THE YAMAN AND THE STORY OF SHIQQ AND SATĨH THE TWO SOOTHSAYERS
Rabî'a b. Nasr, king of the Yaman, was of the true stock of the Tubba' kings. He had a vision which terrified him and continued to cause him
10 much anxiety. So he summoned every soothsayer, sorcerer, omenmonger, and astrologer in his kingdom and said: 'I have had a vision which terrifies me and is a source of anxiety. Tell me what it was and what it means.' They replied՛. 'Tell us the vision and we will tell you its meaning.' 'If I tell you it,' said he, 'I can have no confidence in your interpretation; for
1
The Life of Muhammad 5
the only man who knows its meaning is he who knows about the vision without my telling him.' Thereupon one of them recommended him to send for Shiqq and Saţîh, for they knew more than others and would be n able to answer his questions. Saţîh's name was Rabť b. Rabî'a b. Mas'ūd b. Mazin, b. Dhi'b b. 'Adîy b. Mãzin Ghassān. Shiqq was the son of Şa'b, b. Yashkur b. Ruhm b. Afrak, b. Qasr b. 'Abqar b. Anmār b. Nizār, and Anmār was the father of Bajīla and Khath 'am (18).
So he sent for them and Saţîh arrived first. The king then repeated his words, ending, 'If you know the vision you will know what it means.' Saţîh replied [in saj'] :
A fire you did see
Come forth from the sea.
It fell on the low country
And devoured all that be.
The king agreed that this was exactly what he had seen, and what was the meaning of it all ? He answered :
, By the serpent of the lava plains I swear The Ethiopians on your land shall bear Ruling from Abyan to Jurash everywhere.
The king exclaimed that this was distressing news, but when would these things come to pass—in his time or after him? He replied: [again in rhyme] that more than sixty or seventy years must first pass. Would the new-comers' kingdom last? No, an end would be put to it after seventy years or more; then they would be slain or driven out as fugitives. Who would do this ? Iram b. Dhū Yazan, who would come against them from Aden and. not leave one of them in the Yemen. Further questions drew the information that their kingdom would not last, but a pure prophet to whom revelation came from on high would bring it to an end ; he would be a man of the sons of Ghālib b. Fihr b. Malik, b. al-Nadr. His dominion would last to the end of time. Has time an end ? asked the king. Yes, replied Saţîh, the day on which the firet and the last shall be assembled, the righteous for happiness, the evildoers for misery. Are you telling me the truth ? the king asked.
Yes, by the dark and the twilight
And the dawn that follows the night
Verily what I have told you is right.
Later Shiqq arrived and the king acquainted him with the facts but did not tell him what Saţîh had said, so that he might see whether they agreed or differed. His words were:
A fire you did see
Come forth from the sea.
It fell between rock and tree
Devouring all that did breathe

Ibn Hisham, `Abd al-Malik   (d.233/828)

Kitab al-Tījān fī mulūk Ḥimyar ʻan Wahb ibn Munabbih riwāyat Abī Muḥammad ʻAbd al-Malik ibn Hishām ʻan Asad ibn Mūsá ʻan Abī Idrīs ibn Sinān ʻan jiddih li-ummih Wahb ibn Munabbih. Haydarābād al-Dakkan : Maṭbaʻat Majlis Dāʾirat al-Maʻārif al-ʻUthmānīyah, 1347/ 1928-9 (496, 3 pp. ; 26 cm).

Ibn Wathīma, Abū Rifā`a `Umāra ( d.289/902).

· Kitab Bad’ al-khalq wa qiṣaṣ al-anbiyā’. Trans. Raif Georges Khoury as Les légendes prophétiques dans l’Islamdepuis le Ier jusq'au IIIe siècle de l'Hégire, avec édition critique du texte. Wiesbaden: Otto Harrassowitz, 1978. *

Maqdisī, Muṭahhar b. Ṭāhir ( fl. 10^th cent CE ).

·   K. Bad` = K. al-bad’ wa al-ta’rīkh. 6 vols. in 3. Repr. Paris, 1899-. Beirut: Dār al-Ṣādir.

In his K. al‑Bad’ wa’l‑ta’rīkh (The Book of Creation and History’, written 355/966) al‑Maqdisī (d. fl.10th cent. CE) drew on Ibn Qutayba and included a lengthy section on the span of world history mentioning a 6, 600 year period and reckoning the period between Adam and Muhammad as 7, 852 years (Ibn Qutayba, K. al‑Ma`ārif, 33‑4; Maqdisī, K. Al‑Bad` II:145ff).1 Roundly summing up this view, Maqdisī held that from the "covenant of Adam" (`ahd Ādam) until [the time of] Muhammad a period of 7, 800 years had elapsed (al‑Bad’, II:150‑151). The idea of creation in seven millennial "Days" is also mentioned by al‑Maqdisī as are various complex Hindu rooted notions of aeons of cosmic and worldly time. 2

1 Ibn Qatayba also records a tradition to the effect that that Injīl (Gospel) has it that there are three sets of 14 generations separating Abraham and Jesus (K. al‑Ma`ārif, 34). This is basically in line with the Matthean genealogy (Matt. 1:1ff; esp. 1:17) which is in all likelihood founded upon the numerical value of the messianically suggestive Hebrew name David (D = 4+W=6+D =4 total = 14).

2 Maqdisī also gives detailed chronological information from the lost Kitāb al‑tarīkḥ of Ibn Khurdādh[bih] (fl. 3/9th cent.) (II:151f)

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Anon. Persian Mujmal al-tawarikh wa'l-qiṣaṣ (written c. 520/1126).

Mujmal al-tawarikh wa'l-qiṣaṣ. ed. Mahmoud Omidsalar and Iraj Ashar. Tehran: 2005. Composed c. 520/1126 (so M. Qazvini). A world history from creation until the year 520/1126. Facsimile reproduction of a mss. copied in 751/1350-1 and in the Staatsbibliothek zu Berlin Preussischer Kulturbesitz. Orìentabteilung (HS or 2371)

"Persian Manuscripts in Facsimile NO.1 In Memory of M.Taqi Bahār MUJMAL AL-TAWARIKH WA-'LQISAS Composed circa 520 AH (1126 AD), copied in 751 AH (1350 AD) Staatsbibliothek zu Berlin ֊ Preussischer Kulturbesitz. Orìentabteilung (HS or 2371) Funding by Society for Promotion of Persian Culture (S. P. P. C), Indiana. Editors Mahmoud Omidsalar JFK Memorial Library California State University, Los Angeles. Iraj Atshar Tehran University (Emeritus)".

Other mss. of this work are found, for example, [1] in Paris - Bibliotheque Nation (Ancien fonds Persan, 62) dating to 813/1410; [2] in Dublin - Chester Beaty Lib. dated 823/1420 and [3] in Germany - the Heldelberg Library dated 906/1500 CE.