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Qahtanis
EraJahiliyya and Islam
LineageQahtan b. 'Abir, a descendant of Prophet Noah (a)
Geography
OriginBeside the Euphrates, the region of Babylon, or the north of the Peninsula
ResidenceSouth of the Arabian Peninsula


Qahtanis (القحطانيون) or Qahtani Arabs are one of the two principal branches of Arab genealogy, existing alongside the Adnanis. Often referred to as Arab 'Ariba (Original Arabs) or "pure Arabs," they trace their lineage to their eponymous ancestor, Qahtan b. 'Abir. Qahtan is traditionally identified as a descendant of Prophet Noah (a), although some genealogies link him to the lineage of Prophet Abraham (a), Prophet Hud (a), or identify him as Prophet Hud (a) himself.

According to historical tradition, Qahtan and his people migrated from the region of Babylon or the northern Arabian Peninsula to settle in Yemen. There, Qahtani tribes established significant kingdoms and civilizations, including Ma'in, Qataban, the Himyarites, and the Sabaeans. The pre-Islamic history and development of Yemen are largely attributed to the Qahtanis.

Following the decline of these southern kingdoms and the catastrophic collapse of the Ma'rib Dam, numerous Qahtani tribes dispersed from Yemen throughout the Arabian Peninsula. Notable migrations include the Khuzay'a tribe's settlement in the region of Mecca and the migration of the Aws and Khazraj tribes to Yathrib.

During the advent of Islam, several Qahtani tribes in Yemen embraced the faith through the efforts of Imam Ali (a) and remained steadfast in their devotion to him. Following the passing of the Prophet (s), a significant portion of Imam Ali's (a) supporters hailed from Qahtani tribes. These tribes also played a pivotal role in supporting Imam al-Husayn (a) during the Event of 'Ashura.

General Introduction

The Qahtanis, or Qahtani Arabs,[1] represent one of the ancient lineages of the Arabs.[2] Unlike the Arab Ba'ida[Note 1] (Extinct Arabs), the Qahtanis successfully established themselves within the Arabian Peninsula alongside the Adnanis. All modern Arab tribes trace their lineage back to one of these two origins, collectively termed Arab Baqiya (Remaining Arabs).[3] They were the dominant population in the Arabian Peninsula during the rise of Islam.[4]

Classified as Arab 'Ariba, the Qahtanis are traditionally ranked as the second class of Arabs, following the Arab Ba'ida and preceding the Arab Musta'riba (Arabized Arabs).[5] They are distinguished as "Southern Arabs" or "Yemenis" due to their historical residence in the southern Peninsula and Yemen. In contrast to the Adnanis—who are considered descendants of Prophet Abraham (a) and termed Musta'riba due to their non-Arab ancestral background—the Qahtanis are renowned as "pure Arabs."[6] However, alternative classifications posit the Arab Ba'ida as the true Ariba, categorizing both Qahtanis and Adnanis as Musta'riba.[7]

Some scholars argue that the rigid bifurcation of Arabs into Qahtani and Adnani branches was formalized during the caliphate of Umar b. al-Khattab for administrative purposes regarding stipends, though based on ancient tribal distinctions.[8] This classification is largely absent in pre-Islamic (Jahiliyya) genealogy and likely reflects later factionalism within Islamic history, which was retroactively applied to the pre-Islamic era.[9]

Genealogy

Qahtan b. 'Abir[Note 2], the progenitor of the Qahtanis, descends from Shem b. Noah, separated by approximately four generations from Prophet Noah (a).[10] Consequently, Qahtanis are classified as Semitic Arabs.[11] Some scholars identify Qahtan with the biblical Joktan, whose name was Arabized to Qahtan.[12]

Qahtan is widely regarded as the father of the Yemenis,[13] with his full lineage often cited as Qahtan b. 'Abir b. Shalikh b. Arfakhshad b. Shem b. Noah.[14] However, some sources name his father as Faligh.[15] Others trace his lineage to Prophet Hud (a),[16] or consider him a brother or even identical to Prophet Hud (a).[17] [Note 3]

Qahtan and Prophet Ishmael (a) are traditionally considered the ancestors of all Arabs.[18] Some genealogies place Qahtan among the descendants of Prophet Ishmael (a), thereby positing Ishmael as the sole ancestor of all Arabs.[19]

Researchers suggest that the varied genealogies of Qahtan may reflect socio-political motivations. It is argued that Qahtani genealogists fabricated connections to Prophets to compete with the Adnanis, whose prestige soared with the rise of Islam and the Prophet (s).[20] Qahtan is said to have had 31 sons, with Ya'rub and his lineage achieving the greatest prominence.[21]

Background

Historians suggest various origins for the Qahtanis, including the banks of the Euphrates River,[22] the region of Babylon,[23] and the northern Peninsula.[24] Following the dispersion of Noah's descendants,[25] Qahtan and his people migrated to Yemen, possibly establishing power with the aid of Nimrod b. Canaan.[26]

Prior to the Qahtanis, the Arab Ba'ida inhabited the southern Peninsula, led by the People of 'Ad in the south and the People of Thamud in the north, alongside peoples such as Tasm, Jadis, and the Amalekites.[27] The Qur'an recounts the fate of 'Ad and Thamud and their prophets.[28] These ancient peoples perished before the arrival of Qahtan's descendants.[29]

The original language of the Qahtanis is believed to have been Syriac. Ya'rub b. Qahtan is credited as the first to speak Arabic,[30] having learned it from his mother, who was of the Qutham 'Ad or Amalekite lineage.[31]

Governments

Qahtan, or his son Ya'rub, established the first governments in Yemen around the second millennium BC, following the Flood of Noah.[32] [33] Some sources suggest Ya'rub was a later descendant, noting that his brothers, such as 'Uman and Hadramawt, also founded states in the region.[34] Regardless, all pre-Islamic Yemeni civilizations and developments are attributed to the Qahtanis.[35] These include the kingdoms of Ma'in (1400–850 BC), Qataban (6th century BC), Hadramawt, the Himyarites, and the Sabaeans.[36]

Sabaeans

Main article: Sabaeans

The Sabaeans, a powerful Qahtani people,[37] possessed a rich civilization and advanced infrastructure.[38] The Qur'an references them in the context of the Flood of 'Arim[39] and the story of the Queen of Sheba and Prophet Solomon (a).[40] [41] Their ancestor, Saba (originally named 'Abd al-Shams), is traditionally identified as a descendant of Qahtan.[42] [Note 4] Some historians argue that the Sabaeans, rather than Qahtan, formed the first governments in Yemen.[43] Following Saba, his sons Himyar and Kahlan assumed power,[44] and all Southern Arabs are often traced back to these two figures.[45] Tribes such as Quda'a and Zayd al-Jumhur descend from Himyar, while Hamdan, Tayy, Madhhij, Kinda, Lakhm, Judham, Azd, and Aws and Khazraj descend from Kahlan.[46]

Approximately 23 Sabaean kings[47] ruled for about 700 years, from 850 BC to 115 BC.[48] Excavations at Ur have revealed the extent of Sabaean civilization, with historians dating their influence back to the 11th century BC.[49]

Migrations

Following the decline of southern governments, the destruction of the Ma'rib Dam, and the Flood of 'Arim, many Qahtani tribes migrated from Yemen. The Khuzay'a tribe settled in Mecca, the Aws and Khazraj in Yathrib, the Azd in Hira (establishing the Lakhmid kingdom), and the Al Jafna in Sham (founding the Ghassanids in Jordan).[50] Other migrations were driven by internal disputes, such as those that expelled the Jurhum and Mu'tamir tribes to Mecca and Hijaz.[51]

Historians also cite external pressures, particularly from the Roman Empire, which disrupted maritime and land trade and occupied Egypt and Syria, as catalysts for migration.[52] The Himyarites remained in Yemen, maintaining powerful rule,[53] leading some to identify all Yemenis as Himyarites.[54]

Relation with Adnanis

The Qahtanis and Adnanis (Isma'ilis or Northern Arabs) maintained generally good relations as the two pillars of Arabian tribal society.[55] [Note 5] This cooperation is credited with facilitating the expansion of the Prophet (s)'s state in Medina. Conversely, the rift between them later contributed to the rise of the Abbasids and the fall of the Umayyads.[56]

Shared religious reverence for the Ka'ba fostered unity, though tribal rivalries persisted.[57] Conflicts occurred, such as the struggle between the Khuzay'a tribe and Qusay b. Kilab of the Quraysh for control of Mecca, ending in Qurayshi dominance.[58] The Battle of Khazzaz stands as a major pre-Islamic conflict between the two groups.[59]

Islam and Shi'ism

Several tribes in Yemen embraced Islam peacefully through the mission of Imam Ali (a).[60] Researchers note their enduring loyalty to Imam Ali (a), considering them among his sincere Shias.[61] Qahtani tribes participated extensively in the early Muslim conquests, forming the majority of the population in Kufa.[62]

Following the Prophet (s)'s passing, the Ansar, primarily of Qahtani origin, constituted the core of Ali's (a) support.[63] Some scholars assert that Qahtani support for the Imam exceeded that of the Adnanis.[64]

Tribes like the Hamdanites and Rab'ia tribe had a particularly strong Shi'a history.[65] Mas'udi states that no Hamdanite fought in Mu'awiya b. Abi Sufyan's army.[66] However, opposition existed, notably from figures like Ash'ath b. Qays al-Kindi of the Kinda tribe,[67] and some tribes supported the Khawarij.[68]

During the Event of Karbala, Ibn Abbas advised Imam al-Husayn (a) to go to Yemen instead of Kufa, citing the large number of Shias there.[69] Four companions of the Prophet (s), all from the Ansar, were martyred at Karbala.[70]

Notes

  1. ↑ Arab Ba'ida were ancient Arab peoples who perished long before the advent of Islam, leaving behind only ruins and historical accounts. (ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 354.)
  2. ↑ The name Qahtan is derived from the root q-ḥ-ṭ, meaning drought or lack of rain. (Farāhīdī, Kitāb al-ʿayn, Qom, vol. 3, p. 39.) Some sources attempt to link the name to the root by suggesting he was named for his generosity, which alleviated drought during his time. (Dīnawarī, al-Akhbār al-ṭiwāl, 1368 Sh, p. 5.)
  3. ↑ Some traditions identify his son, Ya'rub, as the father of the Yemenis (Ibn Manẓūr, Lisān al-ʿArab, 1414 AH, vol. 1, p. 587), and suggest that the name Yemen is derived from Ya'rub. (Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 2, p. 52, citing Ibn Hisham.)
  4. ↑ He was known as Saba (captive) due to his military conquests and taking of captives. (Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 1, p. 195.)
  5. ↑ Some traditions suggest that Prophet Ishmael (a) married into the Jurhum tribe after their migration to Mecca, establishing a kinship bond. (Yāqūt al-Ḥamawī, Muʿjam al-buldān, Beirut, vol. 5, p. 185.)

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Template:Shia Families

  1. ↑ Ḥusaynī, Bāda-yi nāb, 1382 Sh, p. 24.
  2. ↑ ʿAjjāj Akramī, al-Idāra fī ʿaṣr al-Rasūl (ṣ), 1427 AH, p. 29.
  3. ↑ Maqrīzī, Imtāʿ al-asmāʿ, 1420 AH, vol. 9, p. 66.
  4. ↑ Khūyī-zāda, Dar-āmadī bar tārīkh-i Islām, 1382 Sh, p. 36.
  5. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 354.
  6. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 2; Irshādī, Tārīkh-i taḥlīlī-yi ṣadr-i Islām, 1384 Sh, p. 50.
  7. ↑ Ibn Kathīr, al-Bidāya wa-l-nihāya, Beirut, vol. 2, p. 156; Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 1, p. 207.
  8. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 472; Jaʿfariyān, Sīra-yi rasūl-i Khudā (ṣ), 1383 Sh, p. 164.
  9. ↑ For more information, see: ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, pp. 493–507.
  10. ↑ Diyārbakrī, Tārīkh al-khamīs, Beirut, vol. 1, p. 98; Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 125.
  11. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 97.
  12. ↑ Balādhūrī, Ansāb al-ashrāf, 1417 AH, vol. 1, p. 4.
  13. ↑ Masʿūdī, Murūj al-dhahab, 1409 AH, vol. 1, p. 54; Suhaylī, al-Rawḍ al-unuf, 1412 AH, vol. 1, p. 85.
  14. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, 1418 AH, vol. 1, p. 37.
  15. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, 1368 Sh, p. 6.
  16. ↑ Balādhūrī, Ansāb al-ashrāf, 1417 AH, vol. 1, p. 4; Farāhīdī, Kitāb al-ʿayn, Qom, vol. 3, p. 39.
  17. ↑ Ibn Kathīr, al-Bidāya wa-l-nihāya, Beirut, vol. 2, p. 156.
  18. ↑ Ḥimyarī Kalāʿī, al-Iktifāʾ, 1420 AH, vol. 1, p. 8.
  19. ↑ Māwardī, Aʿlām al-nubuwwa, 1409 AH, p. 185; Ibn Kathīr, al-Bidāya wa-l-nihāya, Beirut, vol. 2, p. 156, citing Ibn Ishaq.
  20. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 356.
  21. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 128.
  22. ↑ Waliyān, Riḍāʾī, Nigarishī naw bi-tārīkh-i taḥlīlī-yi ṣadr-i Islām, 1390 Sh, p. 36.
  23. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 2.
  24. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 125.
  25. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 2.
  26. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, 1368 Sh, p. 7.
  27. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 3.
  28. ↑ The story of Prophet Hud (a) in Qur'an 7:60-72; Qur'an 11:50-60, 89; Qur'an 26:123-140. Stories of Prophet Salih (a) in Qur'an 7:73-79; Qur'an 11:61-68; Qur'an 26:141-159.
  29. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 127.
  30. ↑ Balādhūrī, Ansāb al-ashrāf, 1417 AH, vol. 1, p. 5.
  31. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, 1368 Sh, p. 7; for more information on the origin of the Arabic language, see: Balādhūrī, Ansāb al-ashrāf, 1417 AH, vol. 1, p. 5.
  32. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 125.
  33. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, 1368 Sh, p. 7.
  34. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 2.
  35. ↑ Maqrīzī, Imtāʿ al-asmāʿ, 1420 AH, vol. 9, p. 66.
  36. ↑ Abū Shubha, al-Sīra al-nabawiyya, 1427 AH, vol. 1, p. 47.
  37. ↑ Ḥusaynī, Bāda-yi nāb, 1382 Sh, p. 31.
  38. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 93.
  39. ↑ Qur'an 34:15-19.
  40. ↑ Qur'an 27:22-23.
  41. ↑ Ibn Kathīr, al-Bidāya wa-l-nihāya, Beirut, vol. 2, p. 158.
  42. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 128.
  43. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 1, p. 195.
  44. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 2.
  45. ↑ Yūsufī Gharawī, Tārīkh-i taḥqīqī-yi Islām, 1383 Sh, vol. 1, p. 129.
  46. ↑ Ḥusaynī, Bāda-yi nāb, 1382 Sh, p. 24.
  47. ↑ Āyitī, Tārīkh-i payāmbar-i Islām, 1378 Sh, p. 2.
  48. ↑ Pīshwāʾī, Tārīkh-i Islām, 1397 Sh, p. 26.
  49. ↑ Ḥusaynī, Bāda-yi nāb, 1382 Sh, p. 31.
  50. ↑ Pīshwāʾī, Tārīkh-i Islām, 1397 Sh, p. 31.
  51. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, 1368 Sh, p. 8.
  52. ↑ Ḥusaynī, Bāda-yi nāb, 1382 Sh, p. 24.
  53. ↑ Ḥusaynī, Bāda-yi nāb, 1382 Sh, p. 24.
  54. ↑ Ibn Kathīr, al-Bidāya wa-l-nihāya, Beirut, vol. 2, p. 156.
  55. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 354.
  56. ↑ Ḥusayniyān Muqaddam, "Munāsabāt-i Makka wa Madīna pīsh az Islām dar chashmandāz-i rawābiṭ-i Qaḥṭānī-ʿAdnānī", 1381 Sh, p. 45.
  57. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1976, p. 356.
  58. ↑ Ḥusayniyān Muqaddam, "Munāsabāt-i Makka wa Madīna pīsh az Islām dar chashmandāz-i rawābiṭ-i Qaḥṭānī-ʿAdnānī", 1381 Sh.
  59. ↑ For more information, see: Ḥusayniyān Muqaddam, "Munāsabāt-i Makka wa Madīna pīsh az Islām dar chashmandāz-i rawābiṭ-i Qaḥṭānī-ʿAdnānī", 1381 Sh.
  60. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 3, p. 132.
  61. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, p. 192.
  62. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, p. 175.
  63. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, p. 191.
  64. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, p. 191.
  65. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, pp. 135, 194.
  66. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, p. 194, citing Mas'udi.
  67. ↑ For more information, see: Muntaẓar al-Qāʾim, "Justārī dar tārīkh-i qabīla-yi Kinda wa naqsh-i nukhbagān-i ān", Autumn 1377 Sh; ʿAbdī, "Qabīla-yi Kinda qabl az Islām", Winter 1385 Sh.
  68. ↑ Pizhūhishkada-yi Taḥqīqāt-i Islāmī, Murūrī bar zindagānī-yi farmāndihān-i Islām, Tehran, p. 71; Kurdī, "Pushtībānī-yi birkhī az sarān-i siyāsī-yi ʿArab-i Qaḥṭānī az Khawārij dar sada-yi awwal wa duwwum-i hijrī", Autumn and Winter 1384 Sh.
  69. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, p. 191.
  70. ↑ Muḥarramī, Tārīkh-i tashayyuʿ az āghāz tā pāyān-i ʿaṣr-i ghaybat-i ṣughrā, 1378 Sh, p. 192.
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