استيطان القبائل العربية في إقليم البحرين القديم (1)

Written by Professor / Hussein Muhammad Hussein

In the previous chapter, we dealt with the defunct Arab tribes or those tribes whose tribal name was not known because they are so deep in the past and because they dissolved in other peoples and turned into urban peoples without documenting their tribal name. In later periods of history, new Arab tribes migrated to the east of the Arabian Peninsula, and these last tribes were documented with their names, battles, and travels accurately by the Akhbaris, i.e. in ancient Arabic books. The stories of these tribes are well documented in many ancient and modern references, and we are not here to retell those classic stories, but we want to identify some of the basic points that were neglected in the ancient references and neglected in many modern references or that they were not well documented, and they center around the sequence of settlement of peoples that preceded the Arab tribes and the dates of the settlement of those peoples and the dates of the settlement of the Arab tribes.

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Population change in eastern Arabia

There has been a clear change in the period between the first century BC and the end of the first century AD, whether at the linguistic level or the names of the population groups that live in the region. Greek writers throughout history, so we note that the names mentioned by Strabo (63/64 BC – 24 AD) and Pliny (23/24 – 79 AD), for example, the names Gerrhaioi, Carrei, Agraei, Gattaei, Caunaravi, Ammoni, Choani have no relation It has the names that pertain to eastern Arabia mentioned by Ptolemy, who completed his geographical work around the year 150 AD, in which we find the following names, for example Abucaei, Lainaniti, Thaemi, and in fact it is clear that the only agreement between the two lists of names is the mention of Gerrhaioi (Poots 2003: Part 2, pp. 985-986). Here we have to assume that there are two processes that led to the change of names.
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It is noted that no inscriptions were found in the Hassian language dating back to after the year 100 BC. M. (Poots 2003: Part 2, pg. 771), while it is likely that the subsequent Arab tribes settled around the end of the first century AD or the beginning of the second century AD (Potts 2003: Part 2, p. 994) and it is likely that during this period (100 BC. M. – 100 AD) The peoples settled in eastern Arabia began to use the Aramaic language, which began to be used during the late third century BC (Poots 2003: Part 2, p. 771). Relatively few Aramaic inscriptions have been found in the islands of Bahrain, eastern Arabia, Failaka, and the United Arab Emirates (Healey and Seray 2000). The presence of Hassian inscriptions and Aramaic inscriptions in those areas raised the issue of the presence of the Chaldean peoples in these areas, which is questioned by a number of researchers, and their presence in the region may have been considered closer to the myth than to the truth.

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The settlement of the Chaldeans between truth and myth

The Chaldeans appeared for the first time in history in the description of the campaign of “Ashurnasirpal” II against “Malt Caldu” in the Babylonian state, which he launched in the year 878 BC. M. There is no confirmed trace of the Chaldeans being traced before their settlement in the south of the Babylonian state in the early ninth century BC, and it is not known even the ethnic and linguistic lineages to which they belong. The Chaldeans were linked to the east of the Arabian Peninsula, through the narration of Strabo, in which he mentions the settlement of the Gerha by the Chaldeans fleeing from Babylon around the year 694 BC. M. Some researchers believe that the presence of the Chaldeans in eastern Arabia continued until the post-Christian era, as Daniel Potts mentions in his translated research entitled “Thaj in the Light of Modern Research” a number of opinions of a number of researchers linking the Chaldeans to eastern Arabia.

In the absence of clear evidence of the presence of new migrations to the east of the Arabian Peninsula, we can assume that the tribes that spoke the Hassian dialect continued to exist in the east of the Arabian Peninsula and developed their dialect and used the Aramaic language in addition to it, and continued to do so until the advent of new Arab tribes, which began with the Adnan tribes at the end of the first century. AD or the beginning of the second century AD. This was followed by the arrival of at least one Qahtani tribe, the Al-Azd tribe, and then the arrival of new Adnanian tribes continued. All the Adnan tribes that inhabited the eastern part of the Arabian Peninsula after Christmas are attributed to Maad bin Adnan, and they are known as the Maadiyah tribes. These tribes spoke an Arabic language very close to classical Arabic, but it was slightly influenced by Nabataean, a dialect written in Nabataean letters, which we will discuss in detail in the next chapter.

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Maadi tribes that inhabited ancient Bahrain

All the Adnan tribes, whose names were known to the Akhbaris, end with Ma’ad, who is attributed to Adnan. The discussion of the name of Adnan and the extent of its ambiguity was discussed in a previous chapter. It is likely that the majority of the Arab tribes abandoned Tihama, and only the Ma’adi tribes remained in them, in addition to the “Aak” tribe, which is likely to be another son. Adnan (Ali 1993, part 1, p. 390). A number of children were attributed to Maad bin Adnan, some of the Akhbaris made them four: Nizar bin Maad, Quda’a bin Maad, Qansab bin Maad, and Iyad bin Maad. Some others made them more than that, as they added to the aforementioned Obaid al-Ramah ibn Ma’ad, and his sons entered the “Bani Malik ibn Kinana,” and al-Dahhak ibn Ma’ad, they said: He raided the Children of Israel, Qanasa ibn Ma’ad, Sanam, Hidan, Wahida, Hiada, And Junaid, Junada, al-Qahm, al-‘Urf, ‘Awf, Sheka, and the likes of that (Ali 1993, Part 1, p. 392) and it is likely that Iyad is the son of Nizar and not the son of Ma’ad (Ali 1993, Part 1, margin, p. 392 and p. 395). And this Nizar is the ancestor of the “Nizari” tribes descended from Nizar bin Ma’ad from his wife “Ma’ana bint Joshem bin Jalhama” or “Ma’ana bint Jahlah” from Jurhum, and he is, according to the Akhbaris, the father of four children: Rabia, Mudar, Anmar and Iyad. They are the ancestors of many tribes at the same time (Ali 1993, part 1, p. 394).

 

The Maadi tribes quarreled among themselves, and many of them migrated and a number of them settled in the east of the Arabian Peninsula, and according to the news that mentions the migrations of those tribes, it is likely that the first to live in the east of the Arabian Peninsula among them is Quda’a, then Iyad followed them, then Tanukh, which is one tribe or several united tribes, then came The tribe of Abdul Qais, Bakr bin Wael, Taghlib bin Wael and Tamim. In addition to these Adnan tribes, there is at least one Qahtani tribe that inhabited the eastern part of the Arabian Peninsula, which is the Al-Azd tribe.

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Otter tribe

He is Qada’ah bin Ma’ad bin Adnan, but some of the people of the news add it to the Qahtanin, while we see another group of lineages and behind them the Qada’is who count themselves among the oldest sons of Ma’ad, so they say: Quda’ah bin Ma’ad, and with him he was nicknamed Ma’ad, that is, they are the oldest sons of Ma’ad. And they narrate in this a poem from the poems of the otter in the pre-Islamic period and after the pre-Islamic era. And in all of this is the effect of tribal fanaticism that used to control souls and appear in lineage. The genealogists who trace the lineage of Quda’ah to Himyar state that it is from the descendants of Quda’ah bin Malik bin Himyar bin Saba’ (Ali 1993, vol. 1, p. 392). We summarize here the story of Quda’ah’s migration on the authority of al-Bakri in his book “The Lexicon of What I Asked”: “So Nizar bin Ma’ad met against Quda’ah, and Kinda helped them, and Quda’ah gathered and helped them with Aak and the Ash’arites, so the two teams fought, so Quda’ah was subdued and evacuated from their homes …

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Azd tribe

It is from the Qahtani tribes. As for the story of its migration to Bahrain, we can summarize it from Hussain Nassar’s study on the Azd tribe:

«وكان الموطن الأصلي لبني الأزد مَأرِب… وتمر أعوام، فتضيق منطقة مأرب ببني الأزد، بعد أن كثروا، وساءت أحوال اليمن الاقتصادية لإهمال الزراعة ومشروعات الريّ، فيضطر أكثرهم إلى النزوح عن موطنه والتشرد في الأنحاء المختلفة من شبه الجزيرة العربية… ويبدو أنهم اقتنعوا أنهم لن يستطيعوا أن ينزلوا مجتمعين في مكان ما. فانقسموا إلى مجموعتين، سلكت كل منهما طريقاً مستقلاً في هجرتها… وكان احد الطريقين غربياً، انتهى بالمهاجرين إلى الشام، والآخر شرقياً انتهى إلى الحيرة والأنبار… وهكذا نجد في الطريق الغربي بني الحارث بن كعب ينزلون نجران. وبني غامد وبارق ودوس وغيرهم من بني نصر بن الأزد يتخلفون في السراة وخزاعة في بطن مَرّ على مقربة من مكة، والأوس والخزرج في يثرب (المدينة المنورة). وينتهي الطريق بغسان في الشام. ونجد في الطريق الشرقي بني جُديد يتخلفون في رَيسوت على ساحل الشحر بين عمان وعدن، ويحمد وحدان ومالك والحارث وعتيك ورئام في عمان، وجماعة في هجر في البحرين وينتهي الطريق بدوس في الحيرة والأنبار (نصار 1971).

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قبيلة إياد

المرجح أنها تنسب لإياد بن نزار بن معد إلا أن الأمر قد اختلط على بعض أهل النسب في قضية «إياد»، فجعلوا إياداً ابناً من أبناء معد. وقد ذكر المسعودي أن إياداً ينسبون إلى القبيل الأكبر، وليست لهم قبائل مشهورة. ويذكر قوم أن ثقيفاً من إياد، ويرى فريق أنهم من قيس عيلان (علي 1993, ج1 ص 397).

Its homeland was Tihama to the borders of Najran, then it spread due to wars that took place between it and Rabia and Mudar, so part of it traveled to Iraq, and another part joined Quda’a and resided in Bahrain, and part of it lived in “Wadi Bisha”, and others immigrated to the Levant (Ali 1993, C 1, p. 396) and it was said that she lived in Bahrain during the presence of Quda’a and Al-Azd in it, so she settled next to them, and it was said that she chose Awal Island to reside there (Abu Al-Makarem 1996). The tribe of Iyad came to Ghassan, and became victorious, and most of them joined the lands of the Romans, so those who entered it with Jablah bin Al-Ayham, from Ghassan, Qada’a and others, and remnants of their remains dispersed in the armies of the Levant and its cities. And they are with them to this day (Al-Bakri, The World of Books, 3rd edition, 1983: Part 1, p. 75).