Himyarite Kingdom - Knowledge

1452: 367: 1031:(Medina) and there installed his son as governor. Later, he would learn that his son was killed, and so he returned to siege the city, during which the Jewish population fought against him. Abu Karib fell ill during the siege, but two Jewish scholars named Ka'b and As'ad were able to restore him to health. They also convinced him to lift the siege and make peace; afterwards he and his army converted. When he returned home, he brought the scholars back with him into the capital where he was able to convince the population to also convert. After his eventual death, it was reported that a pagan, 909: 1785: 79: 866: 378: 358: 1724: 622: 387: 1317:), the predominant use of a local language (Sabaic) as opposed to Hebrew, and the priestly emphasis of DJE 23, Himyarite Judaism may have been more "Priestly" than "Rabbinic". However, Iwona Gajda interprets DJE 23 as evidence for the presence of rabbinic Judaism, and further points to evidence that the loanwords present in Ḥasī 1 indicate that its author was strongly familiar with 1182:, the Sassanid Persian Emperor, thus triggering the Aksumite–Persian wars. Khosrow I sent a small fleet and army under Persian military commander Wahrez to depose the king of Yemen. The war culminated with the Siege of Sana'a, capital of Aksumite Yemen. Following the capture of Sanaʽa by Sasanian forces, Wahrez placed Ma'adi Yakrib on the throne of Himyar as a vassal of the 1413:, replaced Aksumite Christian with Syriac loanwords. The use of the phrase "Rahmanan and his son Christ the conqueror" in inscriptions from this time owes to the use of the Syriac loanword Masīḥ. More broadly, the separation of Abraha's Himyar from the Akumsite kingdom corresponded to its greater alignment with the Christianity espoused in 1389:, besides invoking/mentioning the Messiah, Spirit, and celebrations hosted by a priest at another church. Abraha celebrated the construction of the dam by holding mass in the city church and inviting ambassadors from Rome and Persia. Later Islamic historiography also ascribes to Abraha the construction of a church at 1266:

inscriptions and replaces the earlier term shaʿb/community: one inscription from the fifth century mentions the "God of Israel". Three inscriptions mention the "God of the Jews". MAFRAY-Ḥaṣī 1, describes the construction of a graveyard specifically for the Jewish community. There is a Hebrew inscription known as

811:

The Himyarite Kingdom was a confederation of tribes, several inscriptions and monumental buildings survive of this period which shows evidence of a wealthy, sophisticated, relatively literate society that had a rich variety of local gods and religions. Trade was already well established by the 3rd

1146:

chronicle of the persecution and martyrdom of the Christians of Najran. This event to a significant counterattack by the Ethiopian kingdom, leading to the conquest of Himyar in 525–530 and the ultimate defeat and deposition of Dhu Nuwas. This signified the end of the Jewish leadership of southern

1243:

During the fourth century onwards after the Himyarite kingdom (or at least its ruling class) converted to Judaism, or a Jewish-inflected monotheism, references to pagan gods disappeared from royal inscriptions and texts on public buildings, and were replaced by references to a single deity in

1265:

There is scanter material regarding the religious affiliations of the locals. All inscriptions are monotheistic, but the religious identity of their authors is not always explicit. However, there is evidence for the practice of Judaism among locals as well. The name "Israel" appears in four

1385:, but now these inscriptions are accompanied with crosses and references to Christ as the Messiah and the Holy Spirit. For example, one (damaged) inscription, as for example in Ist 7608 bis. Another extensive inscription, CIH 541, documents Abraha sponsoring the construction of a church at 747:

state religion. The religion may have been adopted to some extent as much as two centuries earlier, but inscriptions to polytheistic deities ceased after this date. It was embraced initially by the upper classes, and possibly a large proportion of the general population over time. Native

916:Ẓafār's ruins cover scattered over 120 hectare on Mudawwar Mountain 10 km north-north-west of the town of Yarim. Early, Empire and Late/Post art periods have been identified. Around the same time in the north a Himyar General by the name of Nuh Ifriqis led an expedition to 1098:, a predominantly Christian oasis, with a good number of Jews, who had supported with troops his earlier rebellion, but refused to recognize his authority after the massacre of the Aksumite garrison. The general blocked the caravan route connecting Najrān with Eastern Arabia. 1077:(who had attempted to overthrow the dynasty several years earlier), took power after Ma'dikarib Ya'fur had died via a coup d'état, assuming authority after killing the Aksumite garrison in Zafār. He proceeded to engage the Ethiopian guards, and their Christian allies in the 958:

kingdoms) and became the ruling power of southern Arabia, uniting the region for the first time. In the mid- to late-fourth century, Himyar or at least its ruling class had adopted Judaism, having transitioned from a polytheistic practice. These events are chronicled by the

1699:, the Dhu Asbah tribesmen who had remained in South Arabia are recorded among the supporters of the Kharijite leader Abu Hamza. A possible member of the family in Syria, Nadr ibn Yarim, led a summertime military expedition against the Byzantines under the Abbasid caliph 982:

converted to Christianity in 328. No changes occurred in the people's script, calendar, or language (unlike at Aksum after its conversion). The conversion from polytheism and the institutionalization of Judaism as the official religion is credited in these sources to

1027:(r. 390–420) was the first Jewish convert. His conversion is thought to have followed a military expedition into northern Arabia in an effort to eliminate Byzantine influence, who had sought to expand their influence in the peninsula. He reached and seized 831:. Ships from Ḥimyar regularly travelled the East African coast, and the state also exerted a large amount of influence both cultural, religious and political over the trading cities of East Africa whilst the cities of East Africa remained independent. The 847:"23. And after nine days more there is Saphar, the metropolis, in which lives Charibael, lawful king of two tribes, the Homerites and those living next to them, called the Sabaites; through continual embassies and gifts, he is a friend of the Emperors." 2479:, Ḥimyarite Period Bronze Sculptural Groups from the Yemenite Highlands, in: A. Sedov (ed.), Arabian and Islamic Studies A Collection of Papers in Honour of Mikhail Borishovic Piotrovskij on the Occasion of his 70th Birthday, Moscow, 2014, 338–67. 1093:

to land his fleet. The campaign eventually killed between 11,500 and 14,000, and took a similar number of prisoners. Mukhawān became his base, while he dispatched one of his generals, a Jewish prince named Sharaḥ'īl Yaqbul dhu Yaz'an, against

1613:, whose members held the office of the caliph. To that end, they composed and transmitted narratives of the pre-Islamic South Arabian kingdoms, including war stories of these kings' far-flung conquests and heroics and tales of their wealth. 1609:). With the strong presence of the Himyarite elite and South Arabian tribesmen in Homs, their scholars there developed and propagated an ideology of Qahtanite preeminence that sought to compete with the elite groups of Islam, including the 2196:

Jérémie Schiettecatte. Himyar. Roger S. Bagnall; Kai Brodersen; Craige B. Champion; Andrew Erskine; Sabine R. Huebner. The Encyclopedia of Ancient History, John Wiley & Sons, 2017, 9781444338386.ff10.1002/9781444338386.wbeah30219ff.

1118:, which describes the burning of a church and slaughtering of Abyssinians (Ethiopian Christians), claiming thousands of deaths and prisoners. These events are also discussed in several contemporary Christian sources: in the writings of 1536:

of the Dhu'l-Kala. The Asbah chief Kurayb ibn Abraha Abu Rishdin led the Himyar of Homs, but he later moved to Egypt with most of the Dhu Asbah. Members of that family, Abraha ibn Sabbah and his son Abu Shamir, had participated in the

999:(which might be the equivalent of a synagogue or an original form of organization local to Himyarite Judaism). The evidence suggests a sharp break with polytheism, coinciding with the sudden appearance of Jewish and Aramaic words (‘ 1015:/meeting hall) and personal names (Yṣḥq/Isaac, Yhwd’/Juda), Yws’f/Joseph). Nevertheless, the nature of the Judaism practiced by the rulers is not clear and the Jewish nature of the kings rule was not frequently made explicit. 1528:

rule (661–750). The two principal Himyarite families that established themselves in Homs were the Dhu Asbah and Dhu'l-Kala. The latter had been the most influential family in South Arabia before the advent of Islam there.

1324:

Unfortunately, Jewish literary texts outside of Yemen do not discuss the Jewish community there. However, epigraphs from Palestine and Jordan do reflect communication and knowledge from the Yemenite Jewish community:

687:. Himyarite power eventually shifted to Sana'a as the population increased in the fifth century. After the establishment of their kingdom, it was ruled by kings from dhū-Raydān tribe. The kingdom was named Raydān. 1951:

However, it is estimated that the majority of the Ḥimyar Christian royalty migrated into Jordan, Al-Karak, where initially they were known as Banū Ḥimyar (Sons of Ḥimyar). Many later on moved to central Jordan

995:, "the Lord of Heaven" or "Lord of Heaven and Earth". A Sabaic inscription dating to this time, titled Ja 856 (or Fa 60) describes the replacement of a polytheistic temple dedicated to the god al-Maqah with a 1254:), “Lord of the Heavens and Earth,” the “God of Israel” and “Lord of the Jews”. Prayers invoking Rahman's blessings on the “people of Israel” in monumental inscriptions often ended with the Hebrew words 803:

in 686. Nonetheless, members of the Dhu'l-Kala and Dhu Asbah played important roles at different times through the remainder of Umayyad rule (661–750) as governors, commanders, scholars, and pietists.

3026:

J. F. Breton (Trans. Albert LaFarge), Arabia Felix From The Time Of The Queen Of Sheba, Eighth Century B.C. To First Century A.D., 1998, University of Notre Dame Press: Notre Dame (IN), pp. 119–120.

2709:

Robin, Christian Julien (2015). "Before Ḥimyar: Epigraphic Evidence for the Kingdoms of South Arabia". In Fisher, Greg (ed.). Arabs and Empires Before Islam. Oxford University Press. pp. 90–126.

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Norbert Nebes, 'The Martyrs of Najrān and End of the Ḥimyar: On the Political History of South Arabia in the Early Sixth Century,' the Angelika Neuwirth, Nicolai Sinai, Michael Marx (eds.),

1677:

and Syrian Muslim society in general, having shifted to a new role as a prominent Muslim scholar. Kurayb's cousin Ayyub ibn Shurahbil ibn Sabbah served as the governor of Egypt under Caliph

1417:

and Syria. Inscriptions from this region disappear after 560. Abraha's influence would end up extending across the regions he conquered, including regions of eastern Arabia, central Arabia,

1313:

Christian Julien Robin argues that the epigraphic evidence argues against viewing the Judaism of Himyar as rabbinic. This is based on the absence of belief in the afterlife (shared by the

1651: 1294:. It is also written in biblical as opposed to Aramaic orthography. Mentions of synagogues, indicating the formal organization of Jews in Southern Arabia, are present in a fourth-century 3548:(Excavations (Archaeology) – Yemen (Republic), Himjar – Geschichte 30–570, Yemen (Republic) – Antiquities, Excavations (Archaeology)) (in English and German). Linden Soft. p. 165. 1463:

It is a matter of debate whether the Ṣayhadic Himyarite language was spoken in the south-western Arabian peninsula until the 10th century. The few 'Himyarite' texts seem to be rhymed.

1189:

In 575 or 578, the war resumed again, after Ma'adi Yakrib was killed by Aksumites servants. Wahrez led another army of 8000, ending Axum overlordship on Yemen. Subsequently, Yemen was

1369:

During the Ethiopian Christian period, Christianity appears to have become the official religion. Many churches began to be built. For example, the inscription RIÉ 191, discovered in

4064:

Late Antique Arabia Ẓafār, Capital of Ḥimyar, Rehabilitation of a 'Decadent' Society, Excavations of the Ruprecht-Karls-Universität Heidelberg 1998–2010 in the Highlands of the Yemen

2434:

Late Antique Arabia Ẓafār, Capital of Ḥimyar, Rehabilitation of a ‘Decadent’ Society, Excavations of the Ruprecht-Karls-Universität Heidelberg 1998–2010 in the Highlands of the Yemen

4151: 4146: 1875:: Who, under the leadership of ‘Imrān bin ‘Amr Muzaiqbā’, wandered in Yemen, sent pioneers and finally headed northwards. Details of their emigration can be summed up as follows: 2413: 1654:, decapitated Nu'man and sent his head to Marwan I. Not long after Marj Rahit, Qahtan and Quda'a reconciled under unclear circumstances and formed the super-tribal group of the 1926:: Who also emigrated northwards to settle by the so- called Aja and Salma Mountains which were consequently named as Tai’ Mountains. The tribe later became the tribe of 1541:

in 640–641. Samayfa was another dominant figure of the city and was referred to in the early Muslim sources as the "king of Himyar". During the governorship of Syria by

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mentioned that the kingdom was one of "the richest nations in the world". It was a hub of international trade, linking the Mediterranean, the Middle East and India.

1564:

with Ali in 657, Samayfa led the Homs contingent in Mu'awiya's army and was slain. He was succeeded by his son Shurahbil as the power-broker of the Homs tribesmen.

1393:. Abraha's inscriptions bear a relatively low Christology, perhaps meant to assuage the Jewish population, and their formulae resemble descriptions of Jesus in the 1451: 3559: 1936:: Who dwelt in Bahrain but were expelled to Hadramout and Najd where they instituted a powerful government but not for long, for the whole tribe soon faded away. 3323:

Le royaume de Ḥimyar à l'époque monothéiste. L'histoire de l'Arabie du Sud ancienne de la fin du IVe siècle de l'ère chrétienne jusqu'à l'avènement de l'Islam

3208:

Le royaume de Ḥimyar à l'époque monothéiste. L'histoire de l'Arabie du Sud ancienne de la fin du IVe siècle de l'ère chrétienne jusqu'à l'avènement de l'Islam

3193:

Le royaume de Ḥimyar à l'époque monothéiste. L'histoire de l'Arabie du Sud ancienne de la fin du IVe siècle de l'ère chrétienne jusqu'à l'avènement de l'Islam

2915:

Le royaume de Ḥimyar à l'époque monothéiste. L'histoire de l'Arabie du Sud ancienne de la fin du IVe siècle de l'ère chrétienne jusqu'à l'avènement de l'Islam

1138:(d. 588) related a letter from another contemporary, Mar Simeon, directed to Abbot von Gabula about the events. In addition, an anonymous author produced the 1409:), and made use of Trinitarian formulae, Abraha began to only describe Jesus as God's "Messiah" (but not Son) and, in aligning himself more closely with 2176: 1896:‘Imrān bin ‘Amr and his folks went to ‘Oman where they established the tribe of Azd whose children inhabited Tihama and were known as Azd-of-Shanu’a. 991:(r. c. 400–445). It is in the mid-fourth century that inscriptions suddenly transition from polytheistic invocations to ones mentioning the high god 1854:), due to the failure of trade under the Roman pressure and domain on both sea and land trade routes following Roman occupation of Egypt and Syria. 923:

By the 4th century, the rich Himyarite export of incense, which had once supplied pagan Rome in its religious offerings, now began to wane with the

1583:

confederation, whose constituent tribes had long resided in Syria before the advent of Islam. To the chagrin of the South Arabians in Homs and the

1885:

Haritha bin ‘Amr, known as Khuzā‘ah, wandered with his people in Hijaz until they came to Mar Az-Zahran. They conquered the Ḥaram, and settled in

1405:.) Whereas Abraha's predecessor more explicitly denoted Jesus as the Son of Rahmanan and as "Victor" (corresponding to Aksumite description under 3061:

J. Ryckmans, "South Arabia, Religion Of", in D. N. Freedman (Editor-in-Chief), The Anchor Bible Dictionary, 1992, Volume 6, op. cit., p. 172

920:

and took control of eastern ports in modern-day Djibouti. Other Himyarite generals went as far as invading Rhapta in modern-day Mozambique.

752:

kings ruled Himyar in 500 CE until 521–522 CE as well, Christianity itself became the main religion after the Aksumite conquest in 530 CE.

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As the Byzantines were usually equipped with armored horses, Indian fenestrated battle axe, round shield, spear, and scale or mail armor,

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Robin, Christian Julien (2015). "Ḥimyar, Aksūm, and Arabia Deserta in Late Antiquity: The Epigraphic Evidence". In Fisher, Greg (ed.).

650: 1850:

Kahlan septs emigrated from Yemen to dwell in the different parts of the Arabian Peninsula prior to the Great Flood (Sail Al-‘Arim of

2781: 1878:

Tha‘labah bin ‘Amr left his tribe Al-Azd for Ḥijāz and dwelt between Tha‘labiyah and Dhī Qār. When he gained strength, he headed for

2898:

Chatonnet, Françoise Briquel; Robin, Christian Julien (2000). "La persécution des chrétiens de Nagran et la chronologie himyarite".

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Arabian and Islamic Studies A Collection of Papers in Honour of Mikhail Borishovic Piotrovskij on the Occasion of his 70th Birthday

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Al-Jallad, Ahmad (2022). "A pre-Islamic basmala: reflections on its first epigraphic attestation and its original significance".

2629:

Hughes, Aaron (2020). "South Arabian 'Judaism', Ḥimyarite Raḥmanism, and the Origins of Islam". In Segovia, Carlos Andrés (ed.).

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Hughes, Aaron (2020). "South Arabian 'Judaism', Ḥimyarite Raḥmanism, and the Origins of Islam". In Segovia, Carlos Andrés (ed.).

1381:

of that monastery. As in the Himyarite period, Christian inscriptions continue to refer to the monotheistic deity using the name

1194: 974:. Such sources implicate the motive for conversion as a wish on the part of the Himyarite rulers to distance themselves from the 901:). In the early 2nd century AD Saba' and Qataban split from the Kingdom of Ḥimyar; yet in a few decades Qataban was conquered by 4087: 4008:

Stupperich, R.; Yule, Paul (2014). "Ḥimyarite Period Bronze Sculptural Groups from the Yemenite Highlands". In A. Sedov (ed.).

1665:

In 686 Shurahbil ibn Dhi'l-Kala, the leader of the Himyar in Syria, was slain commanding his troops in the Umayyad army at the

679:, afterwards being recognized as an independent kingdom. According to classical sources, their capital was the ancient city of 827:

The trade linking East Africa with the Mediterranean world largely consisted of exporting ivory from Africa to be sold in the

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tribe, held the supreme position among the tribal groups in the courts of the first Umayyad caliphs Mu'awiya ibn Abi Sufyan (

905:(conquered in its turn by Ḥimyar in the 4th century), whereas Saba' was finally conquered by Ḥimyar in the late 3rd century. 2357: 2511:

The Periplus of the Erythraean Sea: travel and trade in the Indian Ocean". New York : Longmans, Green. 1912. pp. 33–35

2158: 1167:

continued the Aksumite vice-royalty in Yemen, resuming payment of tribute to the Aksumites. However, his maternal brother

1065:(c. 400–502) the kingdom of Himyar exercised control over much of the Arabian peninsula. It was around this time that the 78: 1994: 1373:, describes the construction of a church off the coast of Yemen. The Marib Dam inscription from 548 mentions a priest, a 598: 3837:

L'unification du Yémen antique. La lutte entre Saba', Himyar et le Hadramawt de Ier au IIIème siècle de l'ère chrétienne

912:

Bronze statue of Dhamarʿalīy Yuhbabirr "King of Saba, Dhu Raydan, Hadhramawt and Yamnat" (Himyarite Kingdom) 170–180 AD.

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In forming the pact, the Kalb and Quda'a changed their genealogical descent to Himyar from the north Arabian tribe of

3898: 3553: 1771: 1472: 2633:. Social worlds of late antiquity and the early Middle Ages. Amsterdam: Amsterdam University Press. pp. 30–34. 2556:. Social worlds of late antiquity and the early Middle Ages. Amsterdam: Amsterdam University Press. pp. 26–29. 2136: 1753: 1640:

against Marwan and the Quda'a in 684. The latter decisively won that battle. Afterward, Dahhak's commander in Homs,

1488:

After the spread of Islam in Yemen, Himyarite noble families were able to re-establish control over parts of Yemen.

1401:

is another South Arabian Christian graffito dating to the sixth century and containing a pre-Islamic variant of the

1632:. Kurayb ibn Abraha also backed Ibn al-Zubayr in Egypt. The Qahtan joined Ibn al-Zubayr's representative in Syria, 1163:, eventually deposed Sumyafa Ashwa and took power, becoming the new ruler of Himyar. After Abraha's death, his son 4136: 1644:, was tracked down and killed by the Dhu'l-Kala. A member of the family who had served as the head of Yazid I's 4141: 3129:""The Owner of the Sky, God of Israel" in a new Jewish Ḥimyaritic Inscription Dating from the Fifth Century CE" 1749: 1641: 875: 852: 832: 714: 706:

around 280. With successive invasion and Arabization, the kingdom collapsed in the early sixth century, as the

643: 569: 119: 3296:

Gajda, iwona (2017). "Remarks on Monotheism in Ancient South Arabia". In Bakhos, Carol; Cook, Michael (eds.).

1069:

invaded the peninsula, overthrowing the Himyarite king and installing in his place the native Christian king,

3271:

Robin, Christian Julien (2021). "Judaism in pre-Islamic Arabia". In Ackerman-Lieberman, Phillip Isaac (ed.).

3102:

Robin, Christian Julien (2021). "Judaism in pre-Islamic Arabia". In Ackerman-Lieberman, Phillip Isaac (ed.).

2654:

Robin, Christian Julien (2021). "Judaism in pre-Islamic Arabia". In Ackerman-Lieberman, Phillip Isaac (ed.).

2604:

Robin, Christian Julien (2021). "Judaism in pre-Islamic Arabia". In Ackerman-Lieberman, Phillip Isaac (ed.).

2284:

Robin, Christian Julien (2021). "Judaism in pre-Islamic Arabia". In Ackerman-Lieberman, Phillip Isaac (ed.).

1238: 1111: 1085:, where he burnt down the local church, he advanced south as far as the fortress of Maddabān overlooking the 936: 2877:. The transformation of the classical heritage. Berkeley: University of California Press. pp. 100–121. 1974: 424: 1054:

ordered the execution of a Christian priest named Azqir for erecting a chapel with a cross in the city of

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Playfair, Col (1867). "On the Himyaritic Inscriptions Lately brought to England from Southern Arabia".

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c. 300 CE. Its political fortunes relative to Saba' changed frequently until it finally conquered the

1669:. As a consequence, the Himyar in Homs "sank to military insignificance", according to the historian 1062: 636: 332: 17: 1298:

inscription and a late sixth century Greek inscription from the port of Qāniʾ which uses the phrase

987:(r. c. 375–400). According to traditional Islamic sources, the conversion took place under his son, 4161: 4121: 1964: 1734: 1633: 1538: 1509: 924: 467: 412: 179: 3422: 3379: 2808: 1045: 1738: 1621: 1398: 1070: 588: 537: 3601: 3300:. Oxford studies in the abrahamic religions. Oxford: Oxford university press. pp. 252–253. 2441: 978:

which had tried to convert them to Christianity. This also took place several decades after the

675:, as well as the name of the region which it claimed. Until 110 BCE, it was integrated into the 366: 2037: 1792:, in which ships passing between Egypt and India would stop. This is an imitation of a coin of 1696: 1659: 1557: 1229:

was especially favoured in Himyar, being the national goddess and possibly an ancestral deity.

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During this period, the Kingdom of Ḥimyar conquered the kingdoms of Saba' and Qataban and took

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South Arabia in the 5th and 6th centuries C.E. with reference to relations with Central Arabia

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Jafna bin ‘Amr and his family, headed for Syria where he settled and initiated the kingdom of

3592:; Contra: P. Stein, The ‘Himyaritic’ Language in pre-Islamic Yemen A Critical Re-evaluation, 2783:

The Covenants of the Prophet Muḥammad: From Shared Historical Memory to Peaceful Co-existence

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who was so named after a spring of water, in Ḥijāz, where they stopped on their way to Syria.

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argued that the Himyarite soldiers were armed in comparable fashion, if not as consistently.

1244:

official texts. Inscriptions in the Sabean language, and sometimes Hebrew, called this deity

1123: 955: 3410: 3367: 3812:"A Documentary Report on Umayyad Stipends Registers (Dīwān al-ʿAtaʾ) in Abū Zurʿa's Tārīkh" 2683: 1655: 1351:

describes an individual named Ywsh br ʾWfy who "died in Ẓafār, the land of the Ḥimyarites".

1282:("guards"), enumerating the twenty-four Priestly families (and their place of residence in 771:

a center for South Arabian settlement, culture and political power. Their chiefs supported

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Adler, Joseph (May–June 2000). "The Jewish Kingdom of Himyar (Yemen): Its Rise and Fall".

1355:

These communication routes may have also transferred rabbinic and other Jewish teachings.

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Merriam-Webster, Merriam-Webster's Encyclopedia of World Religions, 1999 – 1181 páginas

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The Qur'ān in Context: Historical and Literary Investigations Into the Qur'ānic Milieu,

2379: 2233: 1168: 1039: 984: 734: 583: 559: 549: 474: 107: 1688:), while a Dhu'l-Kala member, Imran ibn al-Nu'man, served as the Caliph's governor of 4067: 4049:

Yule, Paul (2005). "Zafar-The Capital of the Ancient Himyarite Empire Rediscovered".

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in 683 and 684, respectively, the Qahtan and the Qays backed the rival caliphate of

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Pre-islamic Arabia: societies, politics, cults and identities during late antiquity

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for political power and privilege persisted through the remainder of Umayyad rule.

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By 300, the Himyarite Kingdom had vanquished other political units (including the

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The Emergence of Arabic Poetry: From Regional Identities to Islamic Canonization

2528:. Oxford handbooks. Oxford New York: Oxford University Press. pp. 247–332. 1954:

to settle in Madaba under the family name of Al-Hamarneh (pop 12,000, est. 2010)

1882:

where he stayed. Of his seed are Aws and Khazraj, sons of Haritha bin Tha‘labah.

1114:, which is in part documented by an inscription made by Sarah'il Yaqbul-Yaz'an, 4027: 3884: 3844: 3536: 3454: