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Jubayr b. Mut'im
Personal Information
Full NameJubayr b. Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf b. Quṣayy b. Kilāb
TeknonymAbu Muhammad, Abu 'Adi
Well-Known RelativesMut'im b. 'Adi (father)
Place(s) of ResidenceMecca, Medina, Kufa
Death57/677 - 59/679
Burial PlaceSanamayn (Syria)
Religious Information
Conversion to IslamDisputed: After the Conquest of Mecca or before it
Presence at ghazwasPresent in the army of polytheists in the Battle of Badr
Other ActivitiesGovernor of Kufa during the caliphate of 'Umar b. al-Khattab


Jubayr b. Muṭʿim (Arabic: جُبَیرِ بْنِ مُطْعِم), with the Kunya Abū Muḥammad or Abū ʿAdī (d. between 57/677 and 59/679), was a member of the Quraysh tribe and a Companion of Prophet Muhammad (s). He was the son of Mut'im b. 'Adi, under whose protection the Prophet (s) entered Mecca. According to historians, he became a Muslim before or on the day of the Conquest of Mecca and was among the Mu'allafa Qulubuhum (Those whose hearts are to be reconciled) during the distribution of the booty of Hawazin.

Jubayr was present in the council that conspired to kill the Prophet (s). He was captured by Muslims in the Battle of Badr, and in the Battle of Uhud, he encouraged his slave, Wahshi, to martyr Hamza b. Abd al-Muttalib in revenge for the killing of his uncle, Ṭuʿayma, in Badr.

Jubayr b. Muṭʿim was the governor of Kufa for some time. He played a counseling and negotiating role during the caliphate of 'Uthman b. 'Affan and Imam Ali (a). After the killing of 'Uthman, he shrouded his body.

Jubayr narrated hadiths from Prophet Muhammad (s), and his students and sons narrated from him. He was known as a prominent genealogist of Quraysh, and 'Umar b. al-Khattab utilized him to register the names and lineages of Muslims in the Diwan (registry) of Ata'.

Lineage and Conversion

Jubayr b. Mut'im b. 'Adi b. Nawfal b. 'Abd Manaf b. Qusayy b. Kilab belonged to the Quraysh tribe and the clan of Banu Nawfal in Mecca.[1] His father, Mut'im b. 'Adi, violated the Scroll of Quraysh—which was written against Banu Hashim during the Siege of Shi'b Abi Ṭalib—and also gave refuge to Prophet Muhammad (s) after the Incident of Ta'if; for this reason, Jubayr was respected by the Prophet (s).[2]

Some sources have reported that Jubayr converted to Islam before the Conquest of Mecca,[3] while others consider him to have converted on the day of the Conquest.[4] He was among the group of "Mu'allafa Qulubuhum" (Those whose hearts are to be reconciled) in the distribution of the booty of Hawazin.[5]

Jubayr passed away in Medina.[6] There is a report that he was alive after the Event of Karbala (61/680) and was among the Companions of Imam al-Sajjad (a);[7] however, it is said that this report is not reliable, and the name of his son, Muḥammad, might have been omitted from the report or a distortion might have occurred.[8]

Roles and Positions in Early Islamic History

Jubayr, along with his uncle Ṭuʿayma b. ʿAdi and Ḥarith b. ʿAmir from Banu Nawfal, was present in the council of Quraysh that decided to kill the Prophet (s).[9] He participated in the Battle of Badr and was taken captive by the Muslims,[10] but upon seeing him, the Prophet (s) said that if his father Muṭʿim were alive, he would have released all the captives upon his intercession.[11]

Jubayr narrated that during his captivity, he heard verses of the Qur'an from the Prophet (s) and was greatly influenced.[12] However, in the Battle of Uhud, he encouraged his slave, Wahshi, to martyr Ḥamza b. ʿAbd al-Muṭṭalib in revenge for the killing of his uncle, Ṭuʿayma, in Badr.[13]

In 21/642, Jubayr was the governor of Kufa for some time, but due to a trick by al-Mughira b. Shu'ba, 'Umar b. al-Khattab removed him from Kufa.[14] In the final days of the caliphate of 'Uthman, Jubayr went to 'Abd Allah b. 'Amir on his behalf to request help,[15] and on one occasion, he negotiated with the opponents along with Imam Ali (a) and a number of others.[16]

Three days after the killing of 'Uthman, along with a few others, he shrouded the body of the murdered Caliph and prayed over it himself.[17] During the caliphate of Imam Ali (a), he was one of the few elders of Quraysh who were consulted at the suggestion of 'Amr b. al-'As during the Arbitration.[18]

Jubayr narrated hadiths from Prophet Muhammad (s),[19] and Ibrahim b. 'Abd al-Rahman b. 'Awf, Sa'id b. al-Musayyib, Sulayman b. Surad al-Khuza'i, and a number of others, including his sons Muḥammad and Nafiʿ, narrated from him.[20]

Renowned Genealogist

Jubayr was considered the most knowledgeable person about Arab lineages, especially the lineage of Quraysh.[21] For this reason, 'Umar b. al-Khattab asked him, as well as 'Aqil b. Abi Talib and Makhrama b. Nawfal, who were great genealogists, to compile the names and lineages of Muslims to organize the Diwan of Aṭaʾ (the organization for financial grants).[22]

Notes

  1. ↑ Ibn Ḥazm, Jamharat ansāb al-ʿArab, p. 115-116.
  2. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 1, p. 233; Ibn al-Athīr, Usd al-ghāba fī maʿrifat al-ṣaḥāba, vol. 1, p. 271; Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba fī tamyīz al-ṣaḥāba, vol. 1, p. 236.
  3. ↑ Maqdisī, Al-Jamʿ bayn rijāl al-ṣaḥīḥayn, vol. 1, p. 76; Ibn ʿAbd al-Barr, Al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 1, p. 233; Ibn al-Athīr, Usd al-ghāba fī maʿrifat al-ṣaḥāba, vol. 1, p. 271; Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba fī tamyīz al-ṣaḥāba, vol. 1, p. 236; Mizzī, Tahdhīb al-kamāl, vol. 4, p. 506.
  4. ↑ Ibn Ḥibbān, Tārīkh al-ṣaḥāba, p. 58; Ibn ʿAbd al-Barr, Al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 1, p. 232.
  5. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 1, p. 305; Ibn Qutayba, Al-Maʿārif, vol. 3, p. 285, 342.
  6. ↑ Khalīfa b. Khayyāṭ, Kitāb al-ṭabaqāt, p. 9; Ibn Qutayba, Al-Maʿārif, vol. 3, p. 285.
  7. ↑ Kashshī, Ikhtiyār maʿrifat al-rijāl, p. 123; Ibn al-Shahīd al-Thānī, Al-Taḥrīr al-ṭāwūsī, p.120.
  8. ↑ Shūshtarī, Qāmūs al-rijāl, vol. 2, pp. 570-572; Khūyī, Muʿjam rijāl al-ḥadīth, vol. 4, p. 36.
  9. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 370.
  10. ↑ Wāqidī, Al-Maghāzī, vol. 1, p. 130.
  11. ↑ Ibn Ḥajar al-ʿAsqalānī, Al-Iṣāba fī tamyīz al-ṣaḥāba, vol. 1, p. 236.
  12. ↑ Ibn ʿAbd al-Barr, Al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 1, pp. 232-233.
  13. ↑ Ibn Isḥāq, Al-Siyar wa l-maghāzī, p. 323; Wāqidī, Al-Maghāzī, vol. 1, p. 286.
  14. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 155.
  15. ↑ Balādhurī, Ansāb al-ashrāf, vol. 4, p. 561.
  16. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 359.
  17. ↑ Ibn Qutayba, Al-Maʿārif, vol. 3, p. 197.
  18. ↑ Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 3, p. 98.
  19. ↑ Ibn Ḥanbal, Musnad al-Imām Aḥmad b. Ḥanbal, vol. 5, pp. 34-43.
  20. ↑ Mizzī, Tahdhīb al-kamāl, vol. 4, pp. 506-507; Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, vol. 2, p. 64.
  21. ↑ Ibn Hishām, Al-Sīra al-nabawiyya, vol. 1, p. 12.
  22. ↑ Balādhurī, Futūḥ al-buldān, pp. 449, 457.

References

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