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152-496: The Kilab, or at least its chief, Amir ibn al-Tufayl , was involved in the massacre of Muslims at Bir Ma'una in 626 despite being under the protection of Amir's uncle Abu Bara . Amir's successor converted to Islam, followed by other tribesmen, including the prominent poet Labid and al-Dahhak ibn Sufyan , who was dispatched by the Islamic prophet Muhammad on an expedition against a recalcitrant Kilabi clan . The Banu Amir played

304-629: A diwan (volume). The English translation is found in The Dīwāns of 'Abīd ibn al-Abraṣ of Asad and 'Āmir ibn aṭ-Ṭufail of 'Āmir ibn Ṣa'ṣa'ah , ed. CJ Lyall (1913 and 1980). Much of his poetry is pervaded by the tribal ghazwa (warrior ethos), though some verses are "moving through its humanity", according to Orientalist W. Caskel, such as no. 11 of the diwan where 'Amir laments the loss of his eye. Twelver Shia Muslim Twelver Shīʿism ( Arabic : ٱثْنَا عَشَرِيَّة ; ʾIthnā ʿAshariyya ), also known as Imāmiyya ( Arabic : إِمَامِيَّة ),

456-509: A battle against the Khath'am at Fayf al-Rih, he was considered unsuitable to command the Banu 'Amir. Moreover, he lost eight or nine close relatives during these engagements, while the Banu 'Amir also suffered significant losses. 'Amir ibn al-Tufayl was held responsible for these losses by other elders of the tribe and a legal struggle ensued for leadership between him and Alqama ibn Ulatha ibn 'Awf,

608-572: A descendant of Caliph Uthman ( r.  644–656 ), Sa'id ibn Khalid al-Faddayni . Another Kilabi leader, called Ibn Bayhas, likely a member of the same family, was among the tribal nobles to support a rebellion against the Abbasid caliphs al-Mu'tasim ( r.  833–842 ) and al-Wathiq ( r.  842–847 ) by another Umayyad pretender in 841. During the reign of Caliph al-Mutawakkil ( r.  847–861 ), law and order began to break down throughout Syria, and this process accelerated in

760-545: A doer of evil actions. Predestination is rejected in Shiism. However, some philosophers believe that all the existence is His creation including a human being and his actions. But actions have two dimensions. The first is committing the action by free will, the second is the creation of that action by God's will with which he gave the people the power to commit the action. Sadr al-Din Shirazi states that "God, may He be exalted,

912-504: A force to be reckoned with", according to the historian Kamal Salibi . In 882, the Kilab provided critical assistance to Ibn Tulun in his suppression of two uprisings, the first led by an Abbasid prince and the second by his own rebel governor of northern Syria. Both rebellions were apparently backed by older-established Arab tribes and peasant clans whose lands were being encroached upon by the Kilab. The Kilab firmly established themselves as

1064-696: A grandson of Abu Bara, were the only two Kilabi tribesmen mentioned by name as participants in the Bedouin party. The sources generally implicate Amir ibn al-Tufayl with leading the Sulaymi assault against the Muslims. Kister placed the Sulaymi chief Anas ibn al-Abbas al-Ri'li, who sought to avenge the slaying of his nephew by the Muslims at the Battle of Badr in 624, as the assault's overall leader, but did not discount that Amir ibn al-Tufayl approved or participated in

1216-460: A great seminary ( Hawza ) in Qazvin and Isfahan , consequently, Iran once again became center of Imami jurisprudence. Suhrawardi tried to harmonize rational philosophy and intellectual intuition, but Mir Damad is the founder of it. Mir Damad combined the teachings of Ibn Arabi, Suhrawardi, Ibn Sina and Nair al-Din and founded a new intellectual dimension in the texture of Shi'ism. The scholars of

1368-629: A leader of the Qays tribes there ( see below ), while Aslam remained, and later served as the sub-governor of Khurasan (northeastern frontier of the caliphate ) for the Umayyad caliph Mu'awiya I in the 670s. He was a major leader of the Qaysi tribesmen, who formed a significant faction of the Muslim garrisons of Basra and Khurasan. Aslam's son, Sa'id , served as governor of Makran (southeastern Iran) under

1520-559: A minor role in the early Muslim conquests , but members of the Kilab later established themselves in the garrison towns of Iraq. Several, including Aslam ibn Zur'a and his family, were governors of Basra , Khurasan , and other eastern provinces under the Umayyad caliphs in 661–750. The Kilabi chief Zufar ibn al-Harith led the rebel Qays nomads of the Jazira (Upper Mesopotamia) and Jund Qinnasrin (northern Syria). He obtained from

1672-621: A pro-Umayyad revolt against the Abbasids in reaction to the harassment of Maslama's family by Abbasid troops from Khurasan. The Qays were routed and Abu al-Ward, his brother, their kinsmen and many of their supporters were slain. Another prominent Kilabi family in Syria was the Banu Bayhas of Damascus, from the Dibab division. Their founder, Bayhas ibn Zumayl al-Kilabi, was keeper of the seal of

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1824-469: A reporter of hadith. He also introduced the principle of Taqiyya . Al-Baqir narrated many a hadith about Jurisprudence and other religious sciences which based the foundations for the Shia instructions. With change in political situations and a suitable conditions for the development of religious activities and the time of elaborating the religious sciences, Ja'far al-Sadiq had an important role in forming

1976-538: Is He Who gave unto everything its nature, then guided it aright. God guides each human through sending messengers and He does not impose upon them obligations that are beyond their capacity. In the Message of The Quran by Mohammad Asad, the interpretation of v 20:50 is as follows; He(Moses) replied (to Pharaoh); Our Sustainer is He who gives unto every thing [ that exists ] its true nature and form, and thereupon guides it [towards its fulfillment]. Tabataba'i states that

2128-487: Is Tawhid. Ali insists that God is Just and he is the Justice Itself and the virtue of Justice flows from him to the souls of men. Since he is Justice, every thing he does is Just. Shiism considers Justice as innate to Divine nature, i.e. God can not act unjustly, because it is his nature to be just. Twelvers believe that God grants every existent what is appropriate for it as the verse 20:50 states: Our Lord

2280-510: Is a combination of created letters while attributes are what is implied by that name. It is stated in Al-Kafi that whoever worships God's names has committed disbelief in God, as they are not Him. Al-Hur Al-Amilly states that God created everything except humans' actions. According to some Twelvers, Tawhid of Creatorship means that there is no creator but God, that is the causes and effects of

2432-418: Is deserved to be worshipped. According to Morteza Motahhari , oneness in worship means rejecting all kinds of counterfeit worship (such as worship of carnal desires, money or prestige), and as Quran says, every act of obedience to an order is worship. Contrary to Tawhid is Shirk . It is a belief that the world has more than one principle or pole. According to the mystic and philosopher Morteza Motahhari ,

2584-464: Is different from his creation and that both are separate entities. However, Sayyid Haydar Amuli , a prominent Shia mystic and philosopher, defines God as alone in being, name, attributes, actions, and theophanies. The totality of being, therefore, is God, through God, comes from God, and returns to God. God is not a being next to or above other beings; God is Being; the absolute act of Being ( wujud mutlaq ). The divine unitude does not have

2736-573: Is due and fitting: and we pardon its offenses against us, and [are admitted by all to be] its chiefs. And when the tribe loads its burdens upon us, we stand up therewith and bear them: and when it repeats the load, we bear it yet again. The ambushing and killing of the Ja'far leader Urwa al-Rahhal as he escorted the Lakhmid caravan to Ukaz sparked a series of battles between the Hawazin, under Abu Bara, and

2888-525: Is far removed from doing any evil deeds and goes about His Kingdom at will." The view that God creates humans' actions is rejected by traditional Twelvers. Ja'far al-Sadiq narrates from his fathers that Muhammad, in one of his sermons expressed that "[God] sent to people messengers so they might be His conclusive argument against His creatures and so His messengers to them might be witnesses against them. He sent among them prophets bearing good tidings and warning. " Tabataba'i states that God has perfected

3040-586: Is the largest branch of Shīʿa Islam , comprising about 85% of all Shīas. The term Twelver refers to its adherents' belief in twelve divinely ordained leaders, known as the Twelve Imams ( Arabic : ٱلْأَئِمَّة ٱلْٱثْنَا عَشَر ), and their belief that the last Imam, Imam al-Mahdi , lives in Occultation ( Arabic : غَيْبَة , romanized :  ghaybah ) and will reappear as the promised Mahdi ( Arabic : المهدي المنتظر ). Twelvers believe that

3192-504: Is to accept, understand and realize him as the Lord ;... The correct form of belief in his unity is to realize that he is so absolutely pure and above nature that nothing can be added to or subtracted from his being. That is, one should realize that there is no difference between his person and his attributes, and his attributes should not be differentiated or distinguished from his person. Traditional Twelvers strictly believe that God

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3344-621: The Hums pact. The cohesion of the Kilab in the pre-Islamic period was particularly strong. Although its internal unity generally held in the face of external challenges, there was a recurring rivalry between the Ja'far and the Abu Bakr for leadership of the tribe. Ja'far leadership took a blow after the Kilab was routed and dispersed by the Dhubyan, as the Ja'far became isolated from its brother tribes. This contributed to their subsequent exile to

3496-606: The Ghouta . He became ill during the ensuing battles, and nominated the Umayyad Maslama ibn Ya'qub, a descendant of Maslama, to lead his supporters. Maslama ibn Ya'qub ultimately seized power in Damascus in rebellion against the Abbasids. Ibn Bayhas recovered, and drove Maslama ibn Ya'qub and Abu al-Umaytir out of the city in 813. They died shortly after in the nearby village of Mezzeh . Ibn Bayhas's governorship of Damascus

3648-551: The Hamdanid emir Sayf al-Dawla in 944. The Kilab often rebelled against the Hamdanids and participated in their intra-dynastic disputes. In the early 11th century, Salih ibn Mirdas assumed leadership of the Kilab and by 1025, he established an Aleppo-based emirate (principality) that spanned much of the western Jazira and northern Syria. His Mirdasid dynasty ruled Aleppo until 1080, with minor interruption. The Kilab were

3800-620: The Ka'aba , a major sanctuary in Mecca for the polytheistic Arab tribes in the pre-Islamic period . The marriage of Rabi'a and Majd spawned another prominent branch of the Banu Amir, the Banu Ka'b . There were ten first-tier divisions of the Kilab, each named after a son of the tribe's founder. They were the Ja'far, Abu Bakr, Amr, Amir, Mu'awiya, Abd Allah al-Samut, al-Adbat, Ka'b, Rabi'a, and Ru'as,

3952-663: The Muslim conquest of the region . From the Amr division, Aslam ibn Zur'a and the commander al-Harith ibn Yazid and his son, Zufar ibn al-Harith , descendants of Yazid ibn al-Sa'iq, settled in Basra. According to the historian Suhayl Zakkar, the Amr division "was always distinguished by its militant and warlike attitude". Zufar migrated to the Jazira (Upper Mesopotamia) during the First Muslim Civil War (656–661) and became

4104-491: The Qarmatian movement, a radical millennarian Shi'ite Isma'ili sect that had spread from southern Iraq in the second half of the 9th century. The Qarmatians, whose troops largely consisted of Bedouin tribes, launched a series of uprisings Syria in the 10th century, the first occurring in 902. According to the historian Hugh Kennedy , these campaigns "led to fundamental changes in the distribution and relative strengths of

4256-734: The Qays confederacy, had been under the sway of the Kindite kings. As Kindite dominance faded around the mid-6th century, the Qays came under the supremacy of Zuhayr ibn Jadhima of the Banu Abs , who had the support of the Lakhmid kings of al-Hira in Iraq. The Abs were a clan of the Ghatafan, which, together with the Hawazin, accounted for most of the Qays. Zuhayr's rule was considered oppressive by

4408-538: The Shia Jurisprudence . Ja'far al-Sadiq and al-Baqir are the founders of the Imami Shiite school of religious law. Al-Sadiq acquired a noteworthy group of scholars around himself, comprising some of the most eminent jurists, traditionists, and theologians of the time. During his time, Shia developed in the theological and legal issues. Both Muhammad al-Baqir and Ja'far al-Sadiq improved the position of

4560-735: The Usul of the Jurisprudence under the influence of the Shafe'i and Mu'tazili doctrines. Al- Kulayni and al-Sadduq, in Qom and Ray, were concerned with traditionalist approach. Twelver Imams amongst other Shia imam with their early Imams are shown in the chart below. This also indicate twelvers amongst various other sects in the present world. The beginner of this school, Ibn Idris al-Hilli (d. 1202), with his rationalistic tendency, detailed Shi'ite jurisprudence in his al-Sara'ir. Ibn Idris, with rejecting

4712-654: The 18th century when Behbahani led Usulis to dominance and "completely routed the Akhbaris at Karbala and Najaf," so that "only a handful of Shi'i ulama have remained Akhbari to the present day." The reestablishment of the Usuli School led to the enhancement of the authority of the legal scholars in the Qajar dynasty. During the 1960s, Ruhollah Khomeini called for the abolition of the western-backed monarchy in Iran . He

Banu Kilab - Misplaced Pages Continue

4864-582: The 560s. Khalid's killer gained protection from part of the Tamim, led by Laqit ibn Zurara, provoking the ire of the Banu Amir. Khalid's brother and successor, al-Ahwas ibn Ja'far, led an attack against the Tamim at the battle of Rahrahan and captured Laqit's brother, who soon after died in captivity. In revenge, Laqit gathered a coalition of the Tamim, the Banu Dhubyan of Ghatafan, the Asad, and contingents from

5016-604: The 630s, constituting the first major wave of Kilabi settlement in Syria. The Kilab first established themselves in the area west of the northern Euphrates valley in Jund Qinnasrin (military district of northern Syria). The Bujayyid and Bijad clans of the Ru'as settled in Damascus. Many of the Kilabi newcomers were brought in as troops by Mu'awiya I during his governorship of Syria (640s–661). During Mu'awiya's caliphate (661–680),

5168-469: The 9th and 10th centuries, the last associated with the rebellious Qarmatian movement. Through their numerical strength, skilled swordsmanship, and Bedouin mobility, the Kilab became the dominant military force in northern Syria. Two Kilabi brothers were appointed governors of Aleppo under the Ikshidids of Egypt in 939 and the 940s, until they handed over power under pressure from rival Kilabi chiefs to

5320-552: The Abbasids after they captured the city in 749. The Ubayd clan of the Ru'as had also established itself in Kufa following the conquests. When the Kharijite rebel Shabib ibn Yazid al-Shaybani invaded Kufa in 696, a member of the clan, Abu Hamid Abd al-Rahman ibn Awf, led the city's defense. The clan produced a number of luminaries, including the prominent hadith scholar Waki ibn al-Jarrah , whose father al-Jarrah ibn Malih had been

5472-465: The Abu Bakr clans of Subaya and Dhu'ayba. The 10th-century chronicler and genealogist, Muhammad ibn Ahmad ibn Abdallah al-Asadi, noted the presence in northern Syria of tribesmen of the Kilabi divisions of Abu Bakr, Amr, Abd Allah and Dibab, but not the Ja'far. Zakkar interpreted this as an indication that the latter had assimilated into the urban or rural population by then. The 10th-century Kilabi invasion may have been encouraged or directly supported by

5624-438: The Abu Bakr. The Banu Amir, under the leadership of the Abu Bakr, were soon after routed by an alliance of rival tribes in the battle of al-Nisar. In the subsequent peace settlement, the Banu Amir surrendered half of their property to the victors in return for their captive women. The Ja'far, under Abu Bara, were absent from the battle due to their exodus, but soon after reconciled with the Abu Bakr and their preeminent position in

5776-580: The Baghdad School, defining reason as an important principle of Jurisprudence, al-Hillah school laid the theoretical foundation upon which the authority of Jurisprudents is based today. The second wave of the Usulies was shaped in the Mongol period when al-Hilli used the term Mujtahid, the one who deduces the ordinance on the basis of the authentic arguments of the religion. By Ijtihad, al-Hilli meant

5928-471: The Balharith, and were replaced by the Abu Bakr as the tribe's leading house. On that occasion, in revenge for the death of an Abu Bakr man slain by the Asad, the Abu Bakr killed an Asad man protected by the Ja'far. Although the Abu Bakr paid the blood money, angry members of the Ja'far took captive a man of the Abu Bakr and humiliated him in captivity. The ensuing tensions between the two Kilabi houses caused

6080-573: The Banu Amir and Ghatafan, with outcomes more favorable for the former, but details were not provided by the sources. The Banu Amir had developed a reputation for military prowess in Arabia by the time the Islamic prophet Muhammad began his teachings in Mecca in the early 7th century. Despite their close ties with the Quraysh, which opposed Muhammad, the Banu Amir remained on generally peaceful terms with

6232-466: The Banu Amir and its subtribes conferred with Muhammad in Medina, including one of the Kilab in general and another from the Ru'as. The first included Labid, Jabbar ibn Sulma, and al-Dahhak ibn Sufyan. An agreement was reached and Labid converted to Islam. The Ru'as deputation was headed by Amr ibn Malik ibn Qays, who afterward converted his clansmen to Islam. The historian Muhammad Mazhar Siddiqi argued that

Banu Kilab - Misplaced Pages Continue

6384-479: The Banu Amir ended trapped between enemy tribesmen. A son of al-Tufayl and two grandsons of al-Ahwas were slain, and dozens of Banu Amir captives were executed in revenge for previous killings of Ghatafan tribesmen. Soon afterward, the Dhubyan raided the Banu Amir at a place called Sahuq and captured a large number of their camels. The Banu Amir pursued the Dhubyan and in the ensuing fight were defeated and forced to retreat. Another son of al-Tufayl became separated from

6536-515: The Dibab division, Shimr , a son of one of Muhammad's companions , Dhu al-Jawshan ibn al-A'war, settled in Kufa, where he became a chief of the tribe. Although originally a backer of Caliph Ali against the Umayyads, he switched allegiance to the latter and became notorious for his killing of Ali's son Husayn in 680. He was killed in revenge by the pro-Alid ruler of Kufa Mukhtar al-Thaqafi ( r.  685–687 ), after which his sons resettled in

6688-597: The Essence, the attributes, the creatorship, the lordship and oneness in worship. Tawhid of the essence of God means his essence is one and peerless. Regarding this, Quran 112 states: Say, "He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent. " Tawhid of the attributes means God's attributes have no other reality than His essence. Ali argues that "Every attribute testifies to its being other than

6840-476: The Fijar War was related to the Quraysh's attempts to close the caravan route between al-Hira and Yemen through Ta'if , a town which commercially rivaled Mecca, or to redirect the route through Mecca. This assessment was questioned by Ella Landau-Tasseron, who posited that the Banu Amir and the Quraysh had been mutually interested in gaining greater, joint control of the annual Lakhmid caravans to Yemen. Moreover,

6992-562: The Hawazin at times partook in Lakhmid raids in the Najd, where the kings of al-Hira could typically not enter without escorts from the Hawazin or their allies, the Sulaym. During the early part of al-Nu'man's reign, the Qushayr clan of the Kilab's brother tribe of Ka'b, seized the king's caravan after the king had been compelled to flee from an incoming Sasanian Persian army. When another clan of

7144-550: The Hawazin, moving Khalid ibn Ja'far, a son of the Ja'far's eponymous progenitor, to assassinate Zuhayr. Khalid thereafter became the head of the Hawazin, which separated from the Qaysi confederacy, and gained the Lakhmids' favor. At an uncertain point after the Hawazin's break with Ghatafan, Khalid led a raid against the Banu Murra clan of Ghatafan, in which its chief was slain. In turn, the chief's son assassinated Khalid in

7296-497: The Imams are a guide and model for the Muslim community to follow; as a result, Muhammad and the Imams must be free from error and sin, a doctrine known as Ismah ( Arabic : عِصْمَة , lit.   'protection') or infallibility, and must be chosen by divine decree, or nass ( Arabic : نَصّ ), through Muhammad. Globally, there are about 160 million Twelvers: most of Iran , Iraq , Bahrain and Azerbaijan ; half

7448-884: The Islamic world who propagated the Shi'ism. During the tenth century and the Buyid era, Baghdad was the center of Mu'tazila theologians. Their ideas about attribute and justice of God and human free will affected Shia theologians. Bani Nawbakht , particularly Abu Sahl Al-Nawbakhti (d. 923–924), fuzed Mu'tazili theology with Imami system of thought. On the other hand, Imami traditionists of Qom, particularly Ibn Babawayh (d. 991), react to their theological ideas based on Twelve Imams' Hadiths. He tried to defend Imami ideas against Mu'tazili criticism regarding Anthropomorphism ( Tashbih ). The three prominent figures of Baghdad school were Al-Shaykh Al-Mufid (d. 1022 CE), Sharif al-Murtaza (d. 1044) and Shaykh al-Tusi (d. 1067). Al-Mufid

7600-554: The Ja'far and the Quraysh were both seen as enemies by the Bakr ibn Abd Manat , the branch of the Kinana to which Urwa's killer belonged. The animosity of the Bakr ibn Abd Manat toward the Ja'far stemmed from the canceling of a protection covenant by Abu Bara's brother al-Tufayl; the Bakr ibn Abd Manat had entered al-Tufayl's protection in Najd after the Quraysh had expelled them from Mecca. In

7752-489: The Ja'far's second exodus to Najran. The conflict was eventually settled, and the Ja'far returned to the Banu Amir. In an earlier stage of the dispute, a son of al-Ahwas appealed to the Abu Bakr in verse, offering his son Da'b as a hostage for them to humiliate: Take Daʾb in exchange for the wrong that I have done you—you have no superiority over Daʾb: for among those not of royal race none has superiority over us; and among your kinsmen you can find equality in bloodwite . In

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7904-673: The Ja'far. Relations between the Banu Amir and the Muslims remained peaceful despite the Bir Ma'una incident, but tensions followed Muhammad's calls for a religious union of the Muslims and the nomadic tribes. Amir ibn al-Tufayl and his cousin, Arbad ibn Qays, a grandson of Khalid ibn Ja'far, are held by the traditional Muslim sources to have negotiated their tribe's membership in the Muslim community with Muhammad in his capital at Medina in September/October 629, but with no result. The two Kilabi chiefs died soon after. Amir ibn al-Tufayl

8056-419: The Jazira. Also killed in Kufa by Mukhtar in 686 was a descendant of Labid, Malik ibn Hizam ibn Rabi'a; Labid had settled in Kufa following the conquest. A member of the Kilab, Abd Allah ibn Hilal, was the sole Qaysi in the Iraqi viceregal administration of Yazid ibn al-Muhallab (715–717), who appointed him the sub-governor of Basra. The family of the Kilabi tribesman Nubata ibn Hanzala, who had participated in

8208-487: The Justice of God necessitates that the virtuous and evil people become separated; the virtuous have a good life and the evil have a wretched life. He will judge the beliefs and the deeds of all the people according to the truth and he will give every one his right due. Then the reality of every thing as it is will be revealed for the man. Through his faith and good deeds, he can get to friendship with God. The form of man's deeds are joined to his soul and accompany him which are

8360-463: The Ka'b did not live within the Haram and owed their membership to their maternal Qurayshite descent. Abu Bara's and the Kilab's participation in the Fijar Wars was restricted to the first battle, in which they pursued the Quraysh from Ukaz and bested them at Nakhla , on their retreat to Mecca. When the Quraysh crossed into the Haram , the Kilab halted their pursuit in fear of violating its sanctity. Modern historians have generally assessed that

8512-407: The Ka'b, the Uqayl, demanded the Qushayr split the booty, fighting ensued between the two clans until a Kilabi chief, Abu Bara's brother Mu'awiya ibn Malik, arbitrated the dispute. Mu'awiya boasted of his household and its leadership position in verse: A man am I of famous company, active in all good works, whose glory is high of head, inherited from our fathers: ... We render to the tribe all that

8664-414: The Kilab in Syria generally enjoyed equality with the men of the tribe and a number of Kilabi women played prominent roles in Mirdasid politics. The Kilab in Syria were Twelver Shia Muslims , though the extent of their adherence to the faith was unclear. The Banu Kilab were a major branch of the Banu Amir ibn Sa'sa'a , a large Bedouin (nomadic Arab) tribe, which first appeared in the historical record in

8816-410: The Kilab were composed of several branches and sub-tribes. The Banu Amir's original homeland was the area west of the Turubah oasis, extending eastward beyond Ranyah to the uplands south of the modern Mecca– Riyadh highway in Najd (central Arabia ). From this region, the Kilab migrated northward and northwestward into a large area which later became known as the Hima Dariyya . At one point in

8968-464: The Kindite rulers of Bahrayn and the Lakhmid king al-Mundhir IV ( r.  575–580 ). In the ensuing battle of Shi'b Jabala , the Banu Amir and Abs under al-Ahwas repulsed Laqit and achieved a decisive victory. The battle was one of the three most famous ayyam ('battle days') of the pre-Islamic Arabs, and the historian Franz Krenkow called it "the most remarkable deed recorded of the Kilāb". It weakened Kindite power in northern Arabia and led to

9120-476: The Mamluk sultan Baybars in northern Syria. The Kilabi way of life in Syria resembled their pre-Islamic existence in Arabia. There were raids and counter-raids against neighboring tribes and between the tribe itself, characterized by individual duels and boasts of valor, and motivated by booty or revenge. Young tribesmen spent the springtime horse-racing and wine-drinking. Mass banquets were held for special occasions, such as weddings and circumcisions. The women of

9272-490: The Muslim side after Khalid ibn al-Walid routed the Ghatafan and Asad at the Battle of Buzakha . The Banu Amir played a minor role in the early Muslim conquests of the 630s–640s, in which the Sasanian Empire , i.e. Iraq and Iran , and a large part of the Byzantine Empire , namely Syria and Egypt , came under Islamic rule. Alqama may have been appointed the governor of the Hauran , a region in southern Syria, by Abu Bakr's successor Umar ( r.  634–644 ). Following

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9424-482: The Muslim world and major events of the Twelver history, such as the Battle of Karbala and the occultation of the twelfth Imam , Muhammad al-Mahdi . Mystics, philosophers, and traditional scholars all have diverse opinions about the unity of God, free will, and Judgement Day, as stated by Jafaar Seedaan. Care has been taken to mention the traditional view first and then mention other views as objectively as possible. According to Hossein Nasr , Ali ibn Abi Talib ,

9576-408: The Muslims in Lebanon ; a sizeable minority in India , Pakistan , Afghanistan , Saudi Arabia , Bangladesh , Kuwait , Oman , UAE , Qatar . Iran is the only country where Twelver Shi'ism is the state religion . Twelvers share many tenets with other Shīʿīte sects, such as the belief in the Imamate , but the Ismāʿīlī and Nizārī branches believe in a different number of Imams and, for

9728-486: The Najd had been prompted by a meeting between Abu Bara and Muhammad, where the former had declined the latter's invitation to embrace Islam, but proposed to Muhammad that a Muslim deputation be sent to proselytize in the Najd under Abu Bara's protection. The historian M. J. Kister concluded that Abu Bara, an elderly man by then, had sought to buttress his position within the tribe by backing Muhammad, but without embracing Islam. Muhammad had sought to win over at least part of

9880-501: The Qur'an. Alevis in Turkey and Albania , and Alawites in Syria and Lebanon , share belief in the Twelve Imams with Twelvers, but their theological doctrines are markedly different. The term Twelver is based on the belief that twelve male descendants from the family of Muhammad, starting with ʿAlī ibn Abī Ṭālib and ending with Muhammad al-Mahdi , are Imams who have religious and political authority. The Twelvers are also known by other names: In 610, when Muhammad received

10032-460: The Qurata clan were settled in Medina by 762, during Abbasid rule (post-750), when one of its members, Rashid ibn Hayyan ibn Abi Sulayman ibn Sam'an, defected from the cause of the Alid rebel Muhammad al-Nafs al-Zakiyya upon the approach of an Abbasid army. The Kilab, Numayr, and Qushayr were involved in the Bedouin uprisings in central Arabia during the reign of the Abbasid caliph al-Wathiq ( r.  842–847 ) until they were suppressed by

10184-417: The Quraysh. This conflict took place over four years, and is known as the Fijar Wars . Urwa's killer was an ally of the Qurayshite chief Harb ibn Umayya , but the Quraysh also had close relations with the Kilab. Both tribes belonged to the Hums , a socio-economic and religious pact including a number of tribes living in the Haram (the area around Mecca considered inviolable by the Arabs). The Kilab and

10336-424: The School of Isfahan integrated the philosophical, theological, and mystical traditions of Shi'ism into a metaphysical synthesis known as Divine Wisdom or theosophy(Persian:hikmat-i ilahi). The most important representative of the School of Isfahan was Mulla Sadra. Mulla Sadra produced his own synthesis of Muslim thought, including theology, peripatetic philosophy, philosophical mysticism, and Sufi studies, particularly

10488-401: The Shia and elaborated the intellectual basis of the interpretation and practice of Shiite Islam. Their teachings were the basis for the development of Shiite spirituality and religious rituals. At the beginning of the third/ninth century once again Shia flourished and it was due to the translation of scientific and philosophical books from other languages to Arabic, Al-Ma'mun giving freedom to

10640-418: The Sufism of Ibn al-'Arabi. Mulla Sadra trained eminent students, such as Mulla Muhsin Kashani and 'Abd al-Razzaq Lahiji who passed down the traditions of the School of Isfahan in later centuries in both Iran and India. By the end of the Safavid era (1736), the Usuli School of thought was attacked by the Akhbari (traditionalist) trend whose founder was Mulla Muhammad Amin al-Astarabadi. Astarabadi attacked

10792-410: The Sulaym and Hawazin, with whom the Kilab had cordial relations, the Kilab was in a constant state of latent hostilities with its neighboring tribes and with the South Arabian neighbors of the Ka'b and the Banu Amir in general. Friendly relations had been maintained with the Balharith , Nahd and Jarm of Najran to the southwest, but toward the end of the 6th century or the beginning of the 7th century

10944-548: The Turubah oasis and the center of the Dariyya. The Abd Allah lived along the modern Irq al-Subay', northwest of modern Riyadh, while the Abu Bakr seasonally migrated from the southern Dariyya southeastward to Karish on the modern Mecca–Riyadh highway. The Amr seasonally migrated from the southeastern Dariyya to Damkh. The Kilab's brother tribe of Ka'b and its sub-tribes of Uqayl , Qushayr , Ja'da , Harish , and Ajlan inhabited

11096-543: The Twelve Imams are the spiritual and political successors to the Islamic prophet Muhammad . According to the theology of Twelvers , the Twelve Imams are exemplary human individuals who not only rule over the Muslim community ( Ummah ) with justice, but are also able to preserve and interpret the Islamic law ( sharīʿa ) and the esoteric meaning of the Qur'an . The words and deeds ( Arabic : سنة , sunnah ) of Muhammad and

11248-476: The Umayyad siege of Mecca in 692, settled in Iraq during the Third Muslim Civil War (744–747) and became leaders of the Qays there. Nubata was dispatched by the viceroy of Iraq, Yazid ibn Umar ibn Hubayra , to Jurjan in Iran, where he fell fighting the forces of rebel leader Qahtaba ibn Shabib . Nubata's son Muhammad was the sub-governor of Wasit and was among the Qaysi nobles executed by

11400-490: The Umayyad caliph al-Walid II ( r.  743–744 ) and was in the caliph's entourage when it was attacked by the rebel Umayyad prince, and al-Walid's successor, Yazid III ( r.  744–744 ). One of the sons of Bayhas, Kardam, served as the governor of Oman in the Iraqi viceroyal administration of Yusuf ibn Umar al-Thaqafi (738–744). The family remained active during the Abbasid period, when another son of Bayhas, Salih,

11552-536: The Umayyads privileges later inherited by his family, who were generally recognized as the preeminent leaders of the Qays. Zufar's grandson, Abu al-Ward , led an abortive Qaysi revolt against the Umayyads' Abbasid successors in 750. In 813 a Kilabi chief of the Qays in Damascus , Ibn Bayhas , crushed an Umayyad revolt against the Abbasids, after which he ruled Damascus for ten years. There were two more mass migrations of Kilabi tribesmen from Arabia to northern Syria in

11704-512: The Uqayl began to migrate there. The 10th-century military expeditions of the Qarmatians of Bahrayn , whose forces consisted of the Banu Amir and other Bedouin tribesmen, initiated a new wave of Kilabi migration out of Arabia into Syria ( see below ). Several Kilabi tribesmen settled in the Muslim garrison towns of Basra and Kufa in Iraq, which were established in the late 630s following

11856-535: The account placing his defection before Muhammad died, he was said to have fled to Byzantine Syria following the Battle of Hunayn. Afterward, he returned to his tribe's protection in the Najd before eventually embracing Islam once again and becoming an important ally of Abu Bakr. There was little conflict reported between the Banu Amir and Medina during the Ridda wars. The tribe generally took a neutral position until joining

12008-417: The alternative dating of 627/28 to be more likely. In the major Battle of Hunayn in 630, which followed the general conversion of the Quraysh to Islam, the Kilab did not participate alongside their Hawazin affiliates against Muhammad. Afterward, the Banu Amir completed their union with the Muslims. Alqama left Islam before or soon after the death of Muhammad in 632. Most chiefs of the Bedouin tribes also left

12160-486: The annual fair at Ukaz in the Hejaz (western Arabia), for which they were given a part of the profits. In an unspecified year before 585, the Banu Amir had attacked one of al-Nu'man's caravans on its way to Ukaz, prompting the king to dispatch a punitive expedition against the tribe. During the confrontation that followed, Abu Bara and Yazid ibn al-Sa'iq led their tribe to a decisive victory. Individual tribesmen or clans of

12312-632: The army of Abd al-Malik's son, Maslama (d. 728), with whom Zufar's family had formed marital links and established neighboring residences in Jund Qinnasrin. After the Umayyad rout at the Battle of Zab in 750 and the subsequent takeover of Syria by the armies of the Abbasid Revolution , a son of Kawthar, Abu al-Ward Majza'a , who was a commander under the Umayyad caliph Marwan II , recognized Abbasid authority. Not long after, he and his brother Abu al-Wazi led their Qaysi partisans in

12464-436: The assault. The survivors of the attack killed two men of the Kilab on their return to Medina in revenge, prompting Muhammad to offer Abu Bara blood money for their slayings, which were judged to be illicit. Abu Bara's cooperation with Muhammad was largely seen as an aberration by the Banu Amir, and cost him his pre-eminent position in the tribe. Not long after, Abu Bara died, and was succeeded by Amir ibn al-Tufayl as leader of

12616-472: The bases of reasoning in Shia Jurisprudence. His book al-Mabsut is the first book of Ijtihad which derives the subordinates from the principles. Tusi bought the Shia religious law to a new period. The main point is that he recognized the needs of the community and preserved the principles. By his debates and books, Al-Mufid, Sayyid-al Murtada and Shaykh al-Tusi in Iraq were the first to introduce

12768-595: The bedouin tribes in the Syrian and Arabian deserts", and was the most important such realignment of the Arab tribes until the 18th century. The Kilab and other branches of the Banu Amir provided the bulk of the Qarmatians' military personnel. At the time, the Arab tribes of Syria and Mesopotamia experienced marked population growth, which coincided with rising grain prices. This, according to historian Thierry Bianquis , made

12920-455: The caliph's general Bugha al-Kabir in 845. He summoned them via his emissaries, whereupon about 3,000 Kilabi tribesmen arrived to submit to him. He detained 1,300 of them whom he accused of criminal acts, imprisoning them in Medina before taking part of them to Baghdad. Two years later, the Abbasids eliminated the Numayr in their long-held areas northeast of the Dariyya, after which the Kilab and

13072-420: The capital of Islam to Kufa and there began to fight against Mu'awiyah, who rejected giving allegiance to Ali. The death of Husayn played an important role in the spread of Shi'ism in the regions of Iraq, Yemen and Persia. At the end of the first century, the influential leaders in the government established the city of Qom for the settlement of the Shia. Muhammad Al-Baqir was teacher of law for 20 years and

13224-446: The capital of his future life. The verse 96: 8 refers to getting back to God. According to Twelvers' narrations, God does not create Humans' actions and instead they are fully created by humans. According to a narration by Musa Al-Khadhim, if God created humans' actions then He should not punish humans for it. Jaafar Al-Subhani argues that the justice of God requires that humans' actions cannot be created by God, otherwise God would be

13376-575: The chief of the Ja'far was Abd Allah ibn Bishr, a grandson of Abu Bara. He was involved in a dispute of an unspecified nature with the chief of the Abu Bakr, Abd al-Aziz ibn Zurara ibn Jaz. The latter was slain in the army of Mu'awiya's son and future successor Yazid I , during a campaign against the Byzantines in 669. The deaths of caliphs Yazid I ( r.  680–683 ) and Mu'awiya II ( r.  683–684 ) left Syria in political disarray. Zufar, who had established himself in Jund Qinnasrin and led

13528-472: The conquests, groups of the Kilab settled in northern Syria and the western Jazira ( see below ). The caliphs in Medina founded the Hima Dariyya , located on the Kilab's stomping grounds, as a reserved area for the state around the 640s–650s, exacerbating the existing tensions between the Ja'far on one side and the Abu Bakr and Dibab on the other over territory. Otherwise, there was little change among

13680-709: The core of the Mirdasid army and defended their realm, defeating the Byzantine emperor Romanos III at the Battle of Azaz in 1030 and fending off several Fatimid assaults in later years. Recurring internal divisions had sapped the tribe's strength by the reign of the last Mirdasid emir . The Kilab retained scattered fortresses and remained a major source of military recruitment for the Mirdasids' successors, but they lost their paramountcy to Turkmen groups which had begun entering northern Syria in significant numbers from

13832-421: The dead in the grave. The journeyers, Harut and Marut are also among them. Tabataba'i expresses that according to the thesis of general guidance, as the human reason cannot perceive the perfect law of happiness (Sa'adah) and he could not get it through the process of creation, there should be a general awareness of this law and it could be within the reach of every one. He adds there must be people who apprehend

13984-696: The deeds of men. They follow the commands of God and do not precede him 21:27 . Izz al-Din Kashani discusses that the angels are different in degree and station. Some of them cling to the Threshold of Perfection, others manage the affairs of the creation. Al-Qazwini , on the base of Quran and hadith, names them as the Bearers of the Throne, the Spirit, he governs all the affairs of the earth and heaven according to

14136-522: The deputations suggest the Banu Amir embraced Islam before Muhammad's death in 632. Al-Dahhak, and his kinsman, al-Asyad ibn Salama, led an expedition against the Qurata clan of the Abu Bakr, to which al-Asyad belonged, and which had rejected Islam. According to the history of al-Waqidi (d. 823) the expedition was launched in April 630. Caskel considered a raid against the Qurata in 630 to be improbable and

14288-671: The disciplined reasoning on the basis of the shari'ah. By developing the principles of the Usul, he introduced more legal and logical norms which extended the meaning of the Usul beyond the four principle sources of Shari'ah. Amili was the first who fully formulated the principles of the Ijtihad. In 1501 Isma'il I took the power in Iran and set up the Safavid dynasty . While most of the larger cities of Iran were Sunni, he declared Twelverism as

14440-437: The distinction of theoretical Tawhid from Shirk is recognition of the idea that every reality and being in its essence, attributes and action are from him (from Him-ness ( Arabic : انّالله )). Every supernatural action of the prophets is by God's permission as Quran points to it. Shirk in practice is to assume something as an end in itself, independent from God, but to assume it as a path to God (to Him-ness ( Arabic : انّاالیه ))

14592-530: The district's troops against anti-Umayyad rebels in the Hejaz in 683, revolted against the Umayyads and gave his allegiance to their Hejaz-based challenger, Caliph Abd Allah ibn al-Zubayr . The tribe of Banu Kalb , which was maritally linked to the Umayyads and had held a privileged position in the court and army to the chagrin of the Qays, backed the Umayyad Marwan ibn al-Hakam as caliph. Zufar dispatched

14744-507: The eventual Kindite migration to the Hadramawt . The battle took place sometime between 550 and 582. About one year after, the Banu Amir, led by the Kilabi chiefs, allied with a Kindite prince from Yemen, Hassan ibn Kabsha. Their aim was to eliminate the Darim, the branch of the Tamim that had opposed Kilab at Shi'b Jabala, and seize their lands and livestock. The Darim had prior knowledge of

14896-492: The existence of the angels is one of the articles of Iman. Unseen beings of a luminous and spiritual substance, angels act as intermediaries between God and the visible world. Although superior in substance, angels are inferior to mankind, because man can reflect the image of God. The verse 2:34 implies the superiority of the mankind. God revealed the Quran to Muhammad by Gabriel who was also his guide on Mi'raj . The angels record

15048-509: The faith or threw off allegiance to the Muslim state in Medina around this time. This led to the Ridda wars , in which Muhammad's successor as leader of the Muslims, Caliph Abu Bakr ( r.  632–634 ), dispatched expeditions to rein in the tribes. In the account placing Alqama's apostasy after Muhammad's death, he was targeted in an expedition by Khalid ibn al-Walid , and consequently declared his Muslim faith and made peace with Abu Bakr. In

15200-648: The feuds with the Yaman , a coalition of the Kalb and southern Arab tribes and enemies of the Qays. Unlike most of the Syrian Qays, he was generally supportive of the Abbasids. During the revolt of the Yamani-backed Umayyad Abu al-Umaytir al-Sufyani , who had taken over Damascus and attacked Qaysi villages in its periphery, Ibn Bayhas rallied the Qays of the area and besieged Damascus from his camp in

15352-399: The first Shia Imam is credited with establishing Islamic theology and, among Muslims, his sermons contain the first philosophical proofs of God's unity ( Tawhid ). Ali is quoted as arguing that "unity of God" means that God has no like; is not subject to numeration; and is indivisible in neither reality nor imagination. On another occasion, he is quoted saying: The first step of religion

15504-607: The first revelation, Ali was 10 years old. At the time of Muhammad, some of the supporters of Ali, particularly Miqdad ibn al-Aswad, Salman the Persian, Abu Dharr al-Ghifari, and Ammar ibn Yasir were called the Shiites of Ali. The division of Islam into Shia and Sunni traces back to the crisis of the succession to Muhammad. The followers of Ali fought with some of the Quraysh and some of the companions of Muhammad like Talhah and Zubayr . As most of his supporters were in Iraq, Ali moved

15656-544: The guidance of people through sending the prophets; When the doctrines and practices of the revealed law gets to its perfection, the prophecy comes to an end, too. That is why the Quran points out that Islam is the last and the most perfect religion and Muhammad is the "seal of the prophets", he adds. Al-Hilli states that "the Prophets are greater in merit than the angels, because the prophets have conflicts with rational power and they compel it to submit to reason. " Belief in

15808-463: The head of the Amr division, Yazid ibn al-Sa'iq , and al-Ahwas's son and nephew. At the beginning of the Lakhmid king al-Nu'man III 's reign ( r.  582–602 ), a delegation from the Ja'far arrived at al-Nu'man's court in al-Hira to gain favor for their tribe, at a time when the king was a friend and drinking companion of al-Rabi ibn Ziyad , a chief of the Abs and enemy of the Ja'far. The delegation

15960-496: The head of the Ja'far's clan eldest line, the Rabi'a. Arbitration did not result in a conclusive decision, but 'Amir ibn al-Tufayl nonetheless regained his good repute during the suit, partially due to the support of the poet al-A'sha . This proved essential to his reinstatement as leader of the Ja'far clan, and by extension the Banu 'Amir, when his uncle 'Amir Abu Bara ibn Malik died in 624/25. According to Islamic tradition, 'Amir

16112-453: The head of the Qays, he oversaw a series of raids and counter-raids against the Kalb in the Syrian steppe. In 691, Marwan's successor, Abd al-Malik , made an agreement with Zufar whereby the latter defected from Ibn al-Zubayr in exchange for a prominent position in the Umayyad court and military. The Qays–Kalb feud persisted through 694, during which Umayyad princes backed one side against the other depending on their maternal affiliations with

16264-523: The idea of Ijtihad and called the Usulies as the enemies of religion. He recognized the hadith as the only source for the Islamic law and the understanding of the Quran. Muhammad Baqir Behbahani , as the founder of a new stage in Shia Jurisprudence, took a new practical method. He attacked the Akhbaris and their method was abandoned by Shia. The dominance of the Usuli over the Akhbari came in last half of

16416-533: The last decade of the 6th century, the Banu Amir under Ja'far leadership launched a raid against the Murra and Fazara clans of Ghatafan in their abode in Wadi al-Raqam. The Banu Amir attempted to escape with the booty they had captured, as the Murra and Fazara horsemen pursued them. The Banu Amir's horses were slow due to exhaustion, and the Ghatafan clans had the advantage of fighting on their own terrain. The main body of

16568-640: The late 11th century. The Ayyubids confiscated the Kilab's last holdings in the region and put the tribe under the authority of an amir al-arab (state-sponsored commander of the Bedouin), an office held by the Al Fadl house of the rival Banu Tayy . Part of the Kilab migrated to Anatolia , reappearing in 1262 as auxiliaries of the Armenians in a raid against the Mamluks . In 1277 the tribe submitted to

16720-467: The lizards ' ), because five of its progenitor's sons, Dabb, Dabab, Mudibb, Hisl, and Husayl, bore different names for a lizard. About half of the Mu'awiya lived a settled life, while the other half remained nomadic, like the rest of the Kilab. The Rabi'a, Ru'as, Ka'b, and al-Adbat were the least prominent divisions. The Abd Allah al-Samut grew prominent only with the advent of Islam. Each of the main divisions of

16872-493: The meaning of an arithmetical unity , among, next to, or above other unities. For, if there were being other than he (i.e., creatural being), God would no longer be the Unique , i.e., the only one to be. As this Divine Essence is infinite, his qualities are the same as his essence. Essentially, there is one Reality, which is one and indivisible. According to Twelver theology, Tawhid consists of several aspects, including Tawhid of

17024-522: The mid-6th century; they were mentioned in a South Arabian inscription by Abraha in 544/45 or 547. The Banu Amir were the most powerful tribe of the Hawazin confederation. According to the Arab genealogical tradition, the Kilab's eponymous progenitor was a son of Rabi'a ibn Amir ibn Sa'sa'a and the latter's wife Majd, the daughter of Taym ibn Murra of the Quraysh , the mercantile tribe in control of

17176-530: The most part, a different path of succession regarding the Imamate. They also differ in the role and overall definition of an Imam. Twelvers are also distinguished from Ismāʿīlīs by their belief in Muhammad's status as the "Seal of the Prophets" ( Arabic : خاتم النبيين , Khatam an-Nabiyyin ), in rejecting the possibility of abrogation of sharīʿa laws, and in considering both esoteric and exoteric aspects of

17328-450: The most prominent being the first five. The Abu Bakr was the largest and strongest division, followed by the Amr. The Amir division's Wahid clan was more numerous than the Amr, but weaker. The Abu Bakr, Amr, and Wahid shared the same maternal ancestor, Subay'a bint Murra ibn Sa'sa'a. The Amr and Wahid were traditionally close allies of the tribe's preeminent house, the Ja'far. The Mu'awiya was commonly known as al-Dibab ( lit.   '

17480-424: The nascent Muslim community; they had a mutual opponent in the Ghatafan tribes. In July 625 a party of Muslims dispatched by Muhammad to the Najd were killed at Bir Ma'una , a watering place, by Bedouin tribesmen. The traditional Islamic accounts of the event are contradictory, differing on the Muslim expedition's peaceful or military character, its aim, and the composition of the involved parties. The expedition to

17632-680: The northeast by the Banu Asad , to the north and northwest by the tribes of the Ghatafan , and to the southwest by the Sulaym and the other groups of the Hawazin. To the south the Banu Amir's territories were bordered by those of the Khath'am and the South Arabian tribes of Murad , Suda' and Ju'fi, which had taken up nomadism and pushed northward toward the Banu Amir's territories. Other than

17784-455: The object to which it is attributed, and every such object in turn testifies to its being other than the attribute." Tawhid of the attributes means to deny the existence of any sort of multiplicity and combination in the Essence itself. A differentiation between the essence and the attributes or between the attributes implies a limitation in being. Traditional Twelvers believe that God's names are created by Him and are not His attributes. A name

17936-451: The official religion of his empire. Many Shia scholars were brought to set up the Shia seminaries in Iran. One of those was Karaki who stated that, for the interest of Umma, it is necessary for a Shia scholar to be a legitimate leader to carry out the tasks of the Imam who is hidden. Under Safavids, religious authorities ( Shaykh al-Islam ) were appointed for all major cities. Karaki established

18088-583: The planned raid and withdrew into the Wadi al-Rummah valley, placing before them another branch of the Tamim called the Yarbu. The Yarbu, an especially warlike clan, had not been present at Shi'b Jabala and thus did not incur the casualties of its Tamimi brethren. During the subsequent clash between the two sides, known as the Day of Dhu Najab, the Yarbu killed Ibn Kabsha and killed or wounded several Kilabi chiefs, including

18240-428: The powerful Banu Amir, particularly following his military setback against his Quraysh enemies at the Battle of Uhud four months prior. Although Abu Bara and his son, Rabi'a, promised the Muslims the protection of their tribe, the Muslims were attacked upon encountering the tribesmen of the Sulaym at Bir Ma'una, where the Sulaym encamped under the Kilab's protection. Amir ibn al-Tufayl and his cousin, Jabbar ibn Sulma,

18392-743: The pre-Islamic period, the Kilab controlled nine-tenths of the Hima . They also occupied the area south of the Hima as far west as al-Siyy (about 200 kilometers (120 mi) east of Mecca). The previously established tribes of the Dariyya area, the Numayr (which was later counted as a subtribe of the Banu Amir), part of the Muharib , and the Ghani largely became dependents of the Kilab. The Dibab division seasonally migrated between their older settlements in

18544-563: The predominant tribe in the region north of the Palmyrene steppe and west of the Euphrates in the early to mid-10th century. At that time, a third major wave of Kilabi migrants, principally from the Awf branch of the Abu Bakr division, invaded northern Syria; the medieval Aleppine chronicler Ibn al-Adim puts the date of the Kilabi invasion at 932 and states that the tribesmen largely came from

18696-544: The principle of creation; Israfil , he places the spirits in the bodies and will blow the trumpet on the Last Day. Gabriel , who took the revelation to Muhammad. Michael , Azrael , the angel of death. The cherubim (al-karrūbiyyūn) who just praise God. The angels of seven heavens and the Guardian angels, two of them are concerned with men. The Attendant angels, they bring blessings upon human. Munkar and Nakir who question

18848-477: The propagation of different religious views and his interest in intellectual debates. Under the rule of al-Ma'mun, Shia was free from the political pressures and was somehow at liberty. In the fourth/tenth century, the weaknesses in the Abbasid government and coming up the Buyid rulers caused the spread, strength and open propagation of the Shi'ism. From the fifth/eleventh to the ninth century many Shia kings appeared in

19000-401: The prophets got through the revelation was religion which consists of doctrine and practice or method. He further adds that with passing of the time and gradual development of the society, the gradual development in the revealed law is apparent. By three ways the speech of God reaches to man, by revelation or divine inspiration; behind a veil, man can hear God's speech but can not hear him; or by

19152-571: The protection of the Balharith in Najran , which Caskel attributes to the machinations of the Abu Bakr chief, Jawwab Malik ibn Ka'b. The incident which triggered their exodus was the killing of Urwa al-Rahhal's son by a member of the Ghani, and the Ja'far's rejection of the Ghani's payment of blood money , as they regarded the Ghani to be of lesser status; in the resulting tension, the Ghani allied with

19304-441: The real duties of life and bring them within the reach of human being. Tabataba'i refers to this power of perception, which is other than the reason and the sense, as the prophetic consciousness or the consciousness of revelation as the verse 4: 163 points to this perception namely revelation. Tabataba'i describes that the reception of revelation, its preservation and its propagation are three principles of ontological guidance. What

19456-450: The sources report hostilities between the Kilab and the Balharith. Between 550 and 630, the Ja'far exceeded all other divisions of the Kilab, and the Banu Amir in general, in military prowess and energy. They were the leading house of the Banu Amir for most of this period, exercising "some vague authority over the Kilab", in the words of Caskel. Before the mid-6th century, the tribes of central northern Arabia, generally grouped together under

19608-476: The sub-tribes of the Kilab and the Banu Amir in central Arabia. A member of the Ru'as, Abu Du'ad, became a prominent Bedouin poet in the Hejaz and participated in the disputes of the Kilab in Arabia before his death in 700. Another poet of the Kilab, the highwayman Tahman ibn Amr, lived as a wandering poet in the Yamama and Yemen during the reign of the Umayyad caliph al-Walid I ( r.  705–715 ). Members of

19760-541: The supervisor of the treasury in Baghdad under Caliph Harun al-Rashid ( r.  786–809 ). Waki was one of the principal teachers of Ahmad ibn Hanbal (780–855), the founder of the Hanbali school of jurisprudence. His son Sufyan was also a transmitter, though of lesser reputation. Clans from the Abu Bakr, Amr, Abd Allah, Dibab and Ja'far migrated to Syria during and soon after the Muslim conquest of that region in

19912-524: The tribe and hanged himself presumably to avoid death by thirst or torture at the hands of the Dhubyan. His death was satirized by the Ghatafani poets Salama ibn Khurshub al-Anmari and Urwa ibn al-Ward al-Absi. In a later battle, the Day of al-Batha'a, a son of al-Tufayl and a son of Abu Bara were killed in an abortive raid by the Banu Amir against the Abs. According to Lyall, the poetry of Amir ibn al-Tufayl indicated that there were many more battles between

20064-404: The tribe was restored. The Ja'far's return followed Abu Bara's rejection of a Balharith proposal for a marriage alliance, which he considered tantamount to reducing the Ja'far to a satellite clan of the Balharith. The Ja'far settled the old dispute with the Ghani when the Abu Bakr paid the blood money they owed. There may have been a second occasion in which the Ja'far left the Kilab, allied with

20216-452: The tribes "susceptible to Qarmatian [sic] propaganda denouncing the wealth of the urban Sunni population and the luxury of the pilgrimage caravans ". The tribes frequently raided the agricultural lands of Hama , Ma'arrat al-Nu'man and Salamiyah , but nonetheless integrated well with the rural population due to their shared Shi;ite faith. Amir ibn al-Tufayl ʿĀmir ibn al-Ṭufayl ibn Mālik ibn Jaʿfar ( Arabic : عامر بن الطفيل )

20368-412: The tribes; Abd al-Malik's half-brother Bishr ibn Marwan , whose mother was Abd Allah ibn Bishr's sister, Qutayya, sponsored the Qays. Zufar's sons, Hudhayl and Kawthar, who were particularly active during the reigns of caliphs Sulayman ( r.  715–717 ) and Umar II ( r.  717–720 ), were regarded as preeminent chiefs of the Qays and were highly respected by the caliphs. Hudhayl served in

20520-585: The troops of Qinnasrin to join the Qaysi-backed governor of Damascus, Dahhak ibn Qays al-Fihri , against the Umayyad–Kalb coalition at the Battle of Marj Rahit near Damascus in 684, during which Dahhak was killed and the Qays routed. Consequently, Zufar fled to the Jaziran town of Qarqisiya , expelled its Umayyad governor, and fortified and established it as a center of Qaysi resistance to the Umayyads. At

20672-424: The universe are not independent from God, just as the beings which are not independent in essence. There is no power except God, according to Motahari. Tawhid of Lordship means the governance of the world and that human beings only belong to God. This oneness of lordship has two aspects: creative governance ( tadbir takwini ), and religious governance ( tadbir tashrii ). At last oneness in worship, i.e., God alone

20824-424: The validity of the isolate hadith, states rational faculty ( 'aql ) as the fourth source of law in deducing legal norms before Quran and hadith. But the real Usuli doctrinal movement began by al-Muhaqqiq al-Hilli (d. 1277) who brought up ijtihad and qiyas (analogy) to jurisprudence. Ijtihad brought dynamism into Shia law. Muhaqqiq Hilli and al-Hilli gave a definite shape to Shia jurisprudence and they separated

20976-414: The viceroy of Iraq al-Hajjaj ibn Yusuf ( r.  694–714 ). His grandson Muslim ibn Sa'id was adopted by al-Hajjaj after Sa'id's death and served as the governor of Khurasan in 723–724. Two other members of the Kilab were recorded in the sources as sub-governors under al-Hajjaj: Qatan ibn Mudrik, who was appointed over Basra, and Muhammad ibn al-Sa'sa, who was appointed over Bahrayn and Oman . From

21128-482: The weak hadith from the sound. According to John Cooper, after al-Hilli, Imami theology and legal methodology became thoroughly infused with the terminology and style of philosophy. In 1256 the Abbasid dynasty collapsed with the invasion of Mongols to Baghdad . Under the ruling of Mongols , Shi'a were more free to develop and al-Hilla became the new learning center for Shia. Continuing the rationalistic tradition of

21280-578: The wide stretch of territory from Ranyah and the northern approaches of Najran in the southwest to the Tuwaiq oases to the northeast. The migration areas of the Kilab and the Ka'b bordered each other along an extensive stretch. This "explains the remarkable solidarity of the Ka'b and the Kilab", according to the historian Werner Caskel . Kilabi territory was bordered to the east by the Tamim and Ribab tribes, to

21432-451: The words of the historian Charles James Lyall , "the members of this illustrious family [the Ja'far] were fully conscious of its eminence". In Labid's rajaz before al-Nu'man's court he proclaimed: We are the best of ʿĀmir son of Ṣaʿṣaʿah; We feast our guests on platters ever full, And smite the heads beneath the battle-din. The Hawazin's relations with the Lakhmid kings were mainly predicated on transporting goods from al-Hira to

21584-423: The years following his death . The political vacuum and frequent revolts paved the way for the Kilab to strengthen their influence in northern Syria. Sometime during the 9th century, a second major wave of Kilabi tribesmen, likely from the Amr division, migrated to the area from Arabia. By the time Ahmad ibn Tulun , the nominal Abbasid governor of Egypt, conquered Syria in 878, the "Kilab ... established themselves as

21736-511: The years preceding the Fijar War the Bakr ibn Abd Manat attempted to obtain commissions from the Lakhmids to guard their caravans. Although the killing of Urwa had been against the interests of the Kilab and the Quraysh, the latter were compelled to fight due to the Kilab's intent on blood revenge against the Qurayshite confederates of Urwa's killer. The Kilab's limited participation in the ensuing war may have reflected their desire not to breach

21888-467: The younger line of the Ja'far clan of the Banu Kilab , itself part of the larger tribe of Banu 'Amir . During the 590s and into the early 7th century, he participated in numerous raids by the Banu 'Amir, sometimes leading his own band. He took over military leadership of the tribe after his father al-Tufayl ibn Malik was slain in combat against the Khath'am in south Arabia. After losing an eye in

22040-401: Was a Twelver theologian, Muhaddith and Fiqih who used Bani Nawbakht as well as Baghdadi Mu'tazila ideas to form his theology while trying to adapt theological ideas with Twelve Imams' Hadith. While the Mu'tazila was dominant in Baghdad, he tries to distinguish Shia and Mu'tazila ideas and assert reason needs revelation . Shaykh Tusi, founder of Shia Ijtihad, was the first to establish

22192-413: Was a chieftain of the Banu 'Amir and a poet. He belonged to the Banu 'Amir's preeminent household, the Ja'far ibn Kilab . He succeeded his father as head of the tribe in its wars with the Khath'am tribe until his injuries and battlefield setbacks forced him to step down. He was reinstated as leader following the death of his uncle Abu Bara . 'Amir ibn al-Tufayl belonged to the Malik ibn Ja'far family,

22344-403: Was dispatched by Harun al-Rashid to the Byzantine capital Constantinople in 800 to secure the release of Muslim prisoners of war held by the Byzantines. Two sons of Salih, Muhammad (commonly known as Ibn Bayhas ) and Yahya, took control of Damascus during the instability following the Fourth Muslim Civil War (811–813). Ibn Bayhas was esteemed by the Syrian Qays as a noted warrior and poet in

22496-415: Was led by Abu Bara Amir ibn Malik , the nephew and successor of al-Ahwas. Al-Rabi influenced al-Nu'man against the Ja'far, prompting Abu Bara's nephew, the future celebrated poet Labid ibn Rabi'a ibn Malik , to recite his first known poem, a rajaz (prosody), in which he humiliated al-Rabi. In reaction, al-Nu'man expelled al-Rabi from his court in disgrace and granted the Ja'far unspecified requests. In

22648-425: Was recognized by Caliph al-Ma'mun ( r.  813–833 ), to whom Ibn Bayhas had been consistently loyal, and he remained in office until 823, when Abd Allah ibn Tahir was appointed governor-general over Syria and Egypt. Ibn Bayhas was a practically independent ruler, as shown by the fact that he minted coins in his name. He also empowered the Qays in the province, and put down an Umayyad rebellion, this time led by

22800-421: Was sent into exile in Iraq, where he continued his opposition to the Iranian regime. He further ordered the opposition to the Shah and led the 1979 revolution . Twelver theology, which mainly consists of five principles, has formed over the course of history on the basis of the Quran , hadiths from Muhammad and the Twelve Imams (especially Jafar al-Sadiq ), as well as in response to intellectual movements in

22952-470: Was succeeded as leader of the tribe by his cousin and rival, Alqama ibn Ulatha . Alqama converted to Islam, the first among the Banu Amir to do so. Other members of the Kilab counted among the early converts to Islam were al-Dahhak ibn Sufyan, a chief of the Abu Bakr, Amr ibn Bujayr of the Ru'as, and the brothers Mula ibn Abd Allah and Qudama ibn Abd Allah of the Dibab. The 8th-century historian Ibn Sa'd mentioned that in 9 AH (630/31 CE), eight delegations of

23104-482: Was the worst Bedouin enemy of Muhammad and violated the protection covenant established between Muhammad and Abu Bara by leading an expedition of Sulaymi tribesmen that massacred dozens of Muslim missionaries at Bi'r Ma'una . He is also said to have plotted the assassination of Muhammad. While these events are ascribed to tradition, it is known that 'Amir died a pagan, having never converted to Islam. Fragments of 'Amir ibn al-Tufayl's poetry has been collected into

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