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Adnanis
EraJahiliyya and Islam
LineageAdnan b. Udd, a descendant of Prophet Ishmael (a)
Geography
OriginMecca, Yemen
ResidenceMecca


Adnanis (العدنانيون) are the descendants of Prophet Ishmael (a) and, alongside the Qahtanis, constitute one of the two principal branches of Arab genealogy. All Arab tribes traditionally trace their lineage to one of these two groups. Adnan, the twentieth progenitor of the Messenger of Allah (s), is regarded as the eponymous ancestor of the Adnani Arabs. Traditional accounts characterize the descendants of Adnan by such virtues as generosity, hospitality, trustworthiness, and bravery; notably, they viewed the breach of contract as an unforgivable transgression.

The prominent Shi'a historian Muhammad Ibrahim Ayati highlights several pivotal events in early Adnani history, including Prophet Ishmael's (a) settlement in Mecca, the rise of 'Amru b. Luhay's leadership which catalyzed the spread of idolatry, the Fijar Wars involving the Prophet (s), the formation of the Hilf al-Fudul (Alliance of the Virtuous), the Quraysh's reconstruction of the Ka'ba, and the migration of the Prophet of Islam (s) from Mecca to Medina.

Prominent tribes such as the Quraysh and Banu Hashim are of Adnani stock. Furthermore, many distinguished commanders and companions of the Prophet (s), including Abu Talib, Imam Ali (a), and Abbas b. Abd al-Muttalib, belong to this lineage. Notably, the Rabi'a tribe, an Adnani group, held a distinct significance for Imam Ali (a), and a significant portion of his forces in the battles of Jamal, Siffin, and Nahrawan were drawn from the Adnanis.

Introduction and Status

The Adnanis, also referred to as the Arab Musta'riba[1] (Arabized Arabs), trace their descent to Prophet Ishmael (a).[2] Together with the Qahtanis, they form one of the two distinct ancestral lines of the Arabs that settled in the Arabian Peninsula, to whom all Arab tribes attribute their origins.[3]

The Adnanis are known by various other designations, including Ma'di, Nizari, Mudari, Isma'ili, Northern Arabs, Muta'arriba, Banu Isma'il, Banu Mashriq, Banu Qaydar, and Qaydar Arabs.[4] They are often termed the Arab Baqiya (the Remaining Arabs), in contrast to the Arab Ba'ida (the Extinct Arabs).[5] Genealogical traditions sometimes classify the Arab Ba'ida as the original, pure Arabs (al-Arab al-Ariba), while categorizing the Adnanis—and occasionally the Qahtanis—as Musta'riba (Arabized).[6]

Rasul Ja'farian, a scholar of Islamic history, notes that while the precise date of the bifurcation of Arabs into the Adnani and Qahtani branches remains legally and historically obscure, the policy of Umar b. al-Khattab, the second caliph, to allot higher stipends to the Adnanis due to their kinship with the Prophet (s) significantly bolstered their social standing.[7] Ja'far Subhani (b. 1929) has described the moral attributes of Adnan's descendants, noting their reputation for generosity, hospitality, trustworthiness, and valor, as well as their mastery of poetry, oratory, equestrianism, and archery. However, he also observes that moral corruption eventually permeated their society, suggesting that without the illuminating advent of Islam, the Adnani Arabs might have faded from history.[8]

Genealogy

Adnan is traditionally identified as the twentieth ancestor of the Messenger of Allah (s) and the progenitor of the Adnani Arabs.[9] Certain sources record his name as 'Udthan.[10]

Scholars differ significantly regarding the genealogy linking Adnan back to Prophet Abraham (a).[11] Various sources estimate the number of intermediaries between them as four,[12] six,[13] seven,[14] nine,[15] ten,[16] fifteen,[17] twenty,[18] thirty,[19] or even forty.[20] However, the consensus among most genealogists[21] establishes the lineage as follows: Adnan b. Udd b. Udad b. Yasa' b. Hamaysa' b. Salaman b. Nabt b. Hamal b. Qaydar b. Ishmael b. Abraham. It is reported that due to these genealogical discrepancies, the Messenger of Allah (s) instructed that the recitation of his lineage should cease at Adnan.[22]

Important Events at the Origin of Adnani History

According to the Shi'a historian Muhammad Ibrahim Ayati, the foundational events in the history of the Adnanis include:

  • The settlement of Prophet Ishmael (a) in Mecca.
  • The dispersion of the progeny of Ma'd b. Adnan.
  • The rise of 'Amru b. Luhay al-Khuza'i to leadership and the subsequent proliferation of idolatry in Mecca.
  • The expedition of Abraha against the Ka'ba.
  • The Fijar Wars between the Qays 'Aylan tribe and the coalition of Quraysh and Banu Kinana.
  • The formation of the Hilf al-Fudul (Alliance of the Virtuous).
  • The reconstruction of the Ka'ba by the Quraysh.
  • The migration of the Prophet (s) from Mecca to Medina.[23]

Adnani Tribes and Their Relations with Qahtanis in the Arabian Peninsula

The tribal confederations of Mudar, Rabi'a, Anmar, Khath'am, Bajila,[24] Tamim, Kinana, and Khuzayma,[25] along with their various offshoots, fall under the Adnani classification. Among these, the Quraysh and Banu Hashim were the most renowned.[26] Historical records indicate that the guardianship (sidana) of the Ka'ba was held by Adnanis during specific eras,[27] including figures such as Adnan, Ma'd b. Adnan, Nizar b. Ma'd, Iyad b. Nizar,[28] and 'Amru b. Luhay.[29]

While Mecca was the ancestral home of the Adnanis, various branches migrated to other regions, including Yemen, the plains and valleys of the Euphrates in Iraq, Yamama, Tihama, Himyar,[30] Najd, Hijaz, and Syria.[31] Additionally, it is reported that the Sasanian King Khosrow forcibly relocated a group of them to Tikrit along the Tigris, later expelling them to Ankara, then under Roman rule.[32]

As the two primary divisions of the tribes of the Arabian Peninsula,[33] the Adnanis and Qahtanis generally maintained positive relations. Some scholars suggest that this rapport contributed to the stabilization and expansion of the Prophet's (s) state in Medina.[34] Nevertheless, the two groups engaged in competitive tribal boasting (mufakhara),[35] and historical accounts document conflicts between them, such as the struggle of the Khuza'a tribe against the Quraysh for dominance over Mecca[36] and the Battle of Khazzaz.[37]

Islam and Shi'ism

Many prominent companions of the Prophet of Islam (s), including Abu Talib,[38] Imam Ali (a),[39] and Abbas b. Abd al-Muttalib,[40] hailed from Adnani tribes such as the Quraysh[41] and Bani Hashim.[42] Historical sources suggest that the Rabi'a tribe, an Adnani group,[43] was of particular strategic importance to Imam Ali (a).[44] According to Muhammad Jawad Mughniya, a significant portion of Imam Ali's (a) forces in the battles of Jamal, Siffin, and Nahrawan were drawn from the Adnanis.[45] Conversely, the Bani Tamim tribe, Adnani Arabs residing in Basra, aligned themselves with Uthman and fought alongside A'isha in the Battle of Jamal.[46]

Notes

  1. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, pp. 1–2.
  2. ↑ Subḥānī, Furūgh-i abadīyyat, 1385 Sh, p. 30.
  3. ↑ Maqrīzī, Imtāʿ al-asmāʿ, 1420 AH, vol. 9, p. 66.
  4. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, pp. 1–2.
  5. ↑ Ghrīghūriyūs Malaṭī, Tārīkh mukhtaṣar al-duwal, 1992, p. 93.
  6. ↑ Ibn Kathīr, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 156.
  7. ↑ Jaʿfariyān, Sīra-yi rasūl-i Khudā (ṣ), 1383 Sh, p. 164.
  8. ↑ Subḥānī, Furūgh-i abadīyyat, 1385 Sh, p. 32.
  9. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, pp. 1–2.
  10. ↑ Wāsiṭī Zubaydī, Tāj al-ʿarūs, 1414 AH, vol. 3, p. 236.
  11. ↑ Ibn ʿInaba Ḥasanī, ʿUmdat al-ṭālib, 1417 AH, p. 29.
  12. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  13. ↑ Ibn ʿInaba Ḥasanī, ʿUmdat al-ṭālib, 1417 AH, p. 29.
  14. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  15. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  16. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  17. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  18. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  19. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  20. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 2, p. 193.
  21. ↑ For example, see: Ibn ʿInaba Ḥasanī, ʿUmdat al-ṭālib, 1417 AH, p. 29; Ibn Shahrāshūb Māzandarānī, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 1, p. 155; Ṭabrisī, Iʿlām al-warā, 1390 AH, p. 6.
  22. ↑ Ṭabrisī, Tāj al-mawālīd, 1422 AH, p. 69.
  23. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, pp. 28–29.
  24. ↑ Maqdisī, al-Badʾ wa-l-tārīkh, Port Said, vol. 4, p. 107.
  25. ↑ Maqdisī, al-Badʾ wa-l-tārīkh, Port Said, vol. 4, p. 108.
  26. ↑ Subḥānī, Furūgh-i abadīyyat, 1385 Sh, p. 30.
  27. ↑ Yūsufī Gharawī, Mawsūʿat al-tārīkh al-Islāmī, 1417 AH, vol. 1, p. 186.
  28. ↑ Yūsufī Gharawī, Mawsūʿat al-tārīkh al-Islāmī, 1417 AH, vol. 1, p. 222.
  29. ↑ Yūsufī Gharawī, Mawsūʿat al-tārīkh al-Islāmī, 1417 AH, vol. 1, p. 222.
  30. ↑ Yūsufī Gharawī, Mawsūʿat al-tārīkh al-Islāmī, 1417 AH, vol. 1, pp. 219–225.
  31. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 1.
  32. ↑ Yūsufī Gharawī, Mawsūʿat al-tārīkh al-Islāmī, 1417 AH, vol. 1, p. 221.
  33. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 354.
  34. ↑ Ḥusayniyān Muqaddam, "Munāsabāt-i Makka wa Madīna pīsh az Islām dar chashmandāz-i rawābiṭ-i Qaḥṭānī-ʿAdnānī", 1381 Sh, p. 45.
  35. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 356.
  36. ↑ Ḥusayniyān Muqaddam, "Munāsabāt-i Makka wa Madīna pīsh az Islām dar chashmandāz-i rawābiṭ-i Qaḥṭānī-ʿAdnānī", 1381 Sh, p. 45.
  37. ↑ For more information, see: Ḥusayniyān Muqaddam, "Munāsabāt-i Makka wa Madīna pīsh az Islām dar chashmandāz-i rawābiṭ-i Qaḥṭānī-ʿAdnānī", 1381 Sh, p. 45.
  38. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 7, p. 222.
  39. ↑ Ibn Kathīr Dimashqī, al-Bidāya wa-l-nihāya, 1407 AH, vol. 7, p. 222.
  40. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1410 AH, vol. 4, p. 3.
  41. ↑ Samʿānī, al-Ansāb, 1382 AH, vol. 1, p. 16.
  42. ↑ Samʿānī, al-Ansāb, 1382 AH, vol. 1, p. 16.
  43. ↑ Kaḥḥāla, Muʿjam qabāʾil al-ʿArab, 1414 AH, vol. 2, p. 424.
  44. ↑ Naṣr, Waqʿat Ṣiffīn, 1404 AH, pp. 308–309.
  45. ↑ Mughniyya, al-Jawāmiʿ wa-l-fawāriq bayn al-Sunna wa-l-Shīʿa, 1414 AH, p. 313.
  46. ↑ Shahīdī, Tarjuma-yi Nahj al-Balāgha, 1378 Sh, p. 517.

References

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